The transsexual Buddhist Soreyya

Bhikkhu Bodhi (USA), Maha Kaccana: Master of Doctrinal Exposition (BPS, Wheel #405/406); Monty Python (Life of Brian); CC Liu, Dhr. Seven, Ashley Wells (eds.), Wisdom Quarterly

Protestant Christian church flies a gay rainbow flag together with Old Glory, USA (ap.org).

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This a true story? I thought it was a legend.

The commentaries record [an incident] which stemmed from the impression that the enlightened monk’s golden physical form made on the minds of others.

One of these, reported in the Commentary to the  Dhammapada (Dhp-a to v.43, Buddhist Legends, 2:23–28) involved a straight young man named Soreyya, who was the son of the treasurer in the city of the same name.

One day the youth Soreyya was driving out of the city in a carriage, on route to a bathing spot together with an close friend and a merry band of companions.

Just as they were leaving the city, the enlightened chief disciple Venerable Mahā Kaccāna ("Great Golden") was standing at the city gate, putting on his outer robe before entering to walk on alms round.

When the married youth Soreyya beheld the golden-hued body of the elder [thera, "senior monk"], he thought to himself: “Oh, that this elder might become my wife! Or may the hue of my wife’s body become like the hue of his body!”

Karma mixed with iddhi is very strange.

At the very moment this wanton thought passed through his mind, Soreyya was instantly transformed from a man into a woman.

Startled by this inexplicable change of sex, he jumped out of the carriage and fled before the others could notice what had occurred. Gradually he made his way to the city of Takkasilā [the capital of Gandhara, modern Taxila].

His companions searched for him in vain then reported his strange disappearance to his parents. When all attempts to trace him proved futile, his parents concluded that he had died, and they had the funeral rites performed.

Golden sheen of Gandharans like the Buddha

Meanwhile the [transsexual] woman Soreyyā, on reaching Takkasilā, met the son of the city’s treasurer, who fell in love with her and took her as his wife.

In the first years of their marriage, she gave birth to two sons. Previously, while still a man, Soreyya had fathered two sons with his wife in his native city. So he was now the parent of four children, two as a father and two as a mother.

One day the formerly close friend of Mr. Soreyya came to Takkasilā on some personal business. Mrs. Soreyyā saw him in the street and called him into her house, revealing the secret of her mysterious metamorphosis from a man to a woman.

Walk this way. But very be careful.

The friend compassionately proposed that Soreyyā should offer alms to Ven. Mahā Kaccāna, who was living close by, and then beg pardon from him for [the mental karma of] having given rise to such a lewd thought.

The friend then went to the enlightened elder and invited him to come to the lady’s house for alms on the following day. When Ven. Mahā Kaccāna arrived, the friend brought Lady Soreyyā into his presence, informed him of what had long ago happened, and asked him to pardon her for that transgression.

A walk on the other side then a walk back

As soon as the elder uttered the words “I pardon you,” Lady Soreyyā was transformed back into a man.

Shaken out of all worldly complacency by this double metamorphosis, Soreyya determined that he could never again lead the household life [the life of an ordinary uninstructed worldling wandering on through samsara, the unsatisfactory cycle of rebirth].

Bhikkhu Bodhi (BPS, Wheel #405/406)

So he ordained as a Buddhist monk (bhikkhu) under Mahā Kaccāna, and after a short time s/he attained full enlightenment (arahantship) together with the supernormal powers (siddhis). More

• Dictionary of Pali Proper Names Soreyya...confessed his fault, and asked for forgiveness. When Maha Kaccana pardoned her, she once more became a man. He became a monk under Maha Kaccana and went with him to Sāvatthi. People who heard his/her story worried him with questions. So he retired to solitude and, developing insight, became fully enlightened. Before that, when people asked him which of his children he loved best, he would say: "The ones I gave birth to as a woman." After attaining full enlightenment he would say: "My affections [clinging, attachments] are set on no one" (DhA.i.324ff).

Discussion: How?

Shapeshifting is all well and good for sylphs (devas) to do, but as for humans?

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Maybe because I had practiced magic?

In an interesting side note, it is said that for the rest of his life, whenever anyone met Ven. Soreyya, they asked him the same sort of question:

"You had children as their father, and you had children as their mother; which children did you love more?" The answer, it is said, was always the same: "The children I had as a mother, of course."

This may tell us more about biological gender differences than the whole rest of the story. How could a body change sex if it gets its sex due to past life karma? This was magical "transformation" (shape-shifting), as we find in Shakespeare's play A Midsummer Night's Dream when the character Bottom is transmogrified becoming an ass.

Fairy (deva) transforms Bottom.

What gives us sex, and how could it change? This is explained based on Buddhist biology as found in the Abhidharma. Transformation is a supernormal power, which Soreyya had likely developed in past lives, as suggested by the fact that when he became enlightened he suddenly possessed those powers. Most people on becoming enlightened do not suddenly gain them.

Each particle (kalapa) has inherent characteristics like biological sex, much as we are taught that every cell has DNA with XX or XY chromosomes giving the body its sex.

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The essence of "right view" (sutra)

Maurice O'Connell Walshe (trans.) from Samyutta Nikaya: An Anthology (Wheel 318-321), Kaccayanagotto Sutra (SN 12.15) edited by Dhr. Seven and Crystal Quintero, Wisdom Quarterly

Lay meditator and monastic under the bodhi tree, India (Ghosh/Tapasphotography/flickr).

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[SAVATTHI, ancient India - Ven. Kaccayana asked the Buddha:] "'Right view,* right view,' it is said, venerable sir. In what way is there right view?'

• [*Right view,  the first step of the Noble Eightfold Path, literally means "right seeing." "Right understanding" is misleading because the connotations are too intellectual rendering it "right views" (plural) is misleading because this is not a matter of holding "views" (opinions) at all but rather of "seeing things as they really are."]

"Kaccayana, the world in general inclines toward two views, existence or non-existence. 

Bhikkhu Bodhi (bps.lk)

• [Existence: being (atthita, lit. "is-ness") is the theory of "Eternalism" (sassatavada). Nonexistence: nonbeing (natthita, "is-not-ness)" is the theory of "Annihilationism" (ucchedavaada), the materialism view. See discussion in Bhikkhu Bodhi's translation of DN 1, The All-Embracing Net of Views (BPS), pp. 30-33.]

"But for one who, with the highest wisdom, sees the arising/origination of the world as it really is [yathabhutam], 'non-existence of the world' does not apply. And for one who, with highest wisdom, sees the passing away of the world as it really is, 'existence of the world' does not apply.

 

"Kaccayana, the world in general grasps after systems and is imprisoned by dogmas ["ideologies" or "isms"].
 

"But one [who sees with the highest wisdom] does not go along with that system-grasping, that mental obstinacy, and dogmatic bias, does not grasp at it, does not affirm: 'This is my self.' 

• [This is my self: Atta me ti:] Cf. SN 3.8, n. 1. Feer's edition of SN reads here atta na me ti "this is not myself," which would also make sense but is contradicted, not only in SA (Commentary), but also when the story is repeated at SN 22.90.]

Fully-ordained Buddhist nun on meditation rock in California forest (bhikkhuni.net)

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"One knows without any doubt or hesitation that whatever arises/originates is merely dukkha [inherent unsatisfactoriness of personality-phenomena and general insecurity of all conditioned existence] that what passes away is merely dukkha, and such knowledge is one's own, not depending on anyone else. This, Kaccayana, is what constitutes right view.

• [Compare this to the point of the Heart Sutra, which states that the "perfection" of wisdom is comprehending the Five Aggregates (form, feeling, perception, mental formations, and consciousness) as empty, i.e., as void of self.]

"'Everything exists,' this is one extreme [view].

• [Everything exists (sabbam atthi) -- from the Sanskrit form, sarvam asti (used in a slightly different sense) -- is where the defunct Sarvastivada school got its name. They held that dharmas exist  in "three times" (past, present, future). It was mainly to this early school that the label "Hinayana" ("Lesser Career or Vehicle") was applied and later misapplied to today's Theravada school (see SN 12.22, n. 1).]

"'Nothing exists,' this is the other extreme. Avoiding both extremes the Tathagata teaches a doctrine of the middle:

• [Tathagata is the Buddha's usual way of referring to himself: literally "Thus Come" tatha-agata or "Thus Gone (beyond)" (tatha-gata). For other meanings, see Bhikkhu Bodhi, The All-Embracing Net of Views (BPS), pp. 50-53, 331-344.10.]

The Buddha remembered in gold (smep-muc).

"Conditioned by ignorance are the formations... [as at SN 12.10, which explains the dependent origin of the 12 factors involved in the conditional arising of all suffering]... So there comes about the arising of this entire mass of suffering.

"But as a result of the complete fading away and cessation of ignorance there comes the cessation of the formations; as a result of the cessation of the formations comes the cessation of consciousness [the same for all 12 links of Dependent Origination]...

"So there comes about the complete cessation of this entire mass of suffering." [The cessation of all suffering = nirvana.]

The Buddha defines "Right View"

Translation and notes based on Maurice O'Walshe, translator, from The Connected Discourses (Samyutta Nikaya, SN 12:15), Wisdom Quarterly


SAVATTHI, Ancient India - [Ven. Kaccayana asked the Buddha:] "'Right view [Note 1], right view,' it is said, venerable sir. In what way is there right view?"

"Kaccayana, the world in general inclines to two extremes in view -- existence [2] and non-existence [3].

"But for one with highest wisdom [from the perspective of ultimate truth] who sees the arising of the world as it really is [4], 'non-existence of the world' does not occur.

"Likewise, for one who sees with highest wisdom the passing away of the world as it really is, 'existence of the world' does not occur.

"Kaccayana, the world, in general, grasps after systems and is imprisoned by dogmas [5]. But one [6] does not go along with that system-grasping, that mental obstinacy and dogmatic bias, does not grasp at it, does not affirm: 'This is my self.' [7]

"One knows without doubt or hesitation that whatever arises is merely dukkha [8], that what passes away is merely dukkha, and such knowledge is one's own, not depending on anyone else.

"This, Kaccayana, is what constitutes right view.

"'Everything exists [9],' this is one extreme [view]; 'nothing exists,' this is the other extreme. Avoiding both extremes the Tathagata [10] teaches a doctrine of the middle: Conditioned by ignorance are the formations... [as § 13]... So there comes about the arising of this entire mass of suffering.

"But from the complete fading away and cessation of ignorance, there comes the cessation of the formations, from the cessation of the formations comes the cessation of consciousness... So there comes about the complete cessation of this entire mass of suffering." Source

NOTES

1. Samma Ditthi: "Right Seeing," the first step of the Noble Eightfold Path, is also rendered "Right Understanding," but the connotations of this are too intellectual. The rendering "Right Views" (plural) is to be rejected, since it is not a matter of holding "views" (opinions), but of "seeing things as they really are."
2. Atthita: "is-ness," the theory of "Eternalism" (sassatavada), the view that the self/soul/ego survives death.
3. Natthita: "is-not-ness," the theory of "Annihilationism" (ucchedavaada), the view that the self/soul/ego is annihilated at death. All forms of materialism come under this term. See discussion in Bhikkhu Bodhi's translation of DN 1 in The All-Embracing Net of Views (cf. Note 51, pp. 30-33.)
4. Yathabhutam: cf n. 57.
5. What we might today call "ideologies" or "isms."
6. I take this to mean the person who sees "with the highest wisdom" mentioned above. Mrs. CAF Rhys Davids seems to have gone slightly astray here [in her translation of this text].
7. Cf. n. 32. Feer's edition of SN reads here "this is not myself" (atta na me ti), which would also make sense but is contradicted, not only in SA, but also when the story is repeated at III, 90.
8. The usual translation "suffering," always a makeshift, is inappropriate here. Dukkha in Buddhist usage refers to the inherent unsatisfactoriness and general insecurity of all conditioned existence.
9. Sabbam atthi. From the Sanskrit form of this expression, sarvam asti (though used in a slightly different sense) the Sarvastivadin school got its name. They held that dharmas existed in "three times," past, present, and future. It was mainly to this early school that the label Hinayana ("Lesser Career or Vehicle") was applied and later illegitimately transferred to the Theravada (see n. 77).
10. Lit. probably either "Thus come" tatha-agata or "Thus gone (beyond)" (tatha-gata): the Buddha's usual way of referring to himself. For other meanings see The All-Embracing Net of Views (n. 51), pp. 50-53, pp. 331-344.

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On Right View
Maurice O'Connell Walshe (Kaccayanagotto Sutta, SN 12.15, PTS: S ii 16, CDB i 544)

[Ven. Kaccayana (Ka-cha-yana) is one of the Ten Chief (male) Disciples of the Buddha, deemed "foremost in explaining the Dharma." In the prosperous Indian city of Savatthi, he asked the Buddha:]

"'Right view [1], right view,' it is said, Venerable Sir. In what way is there right view?'"

"The world in general, Kacchayana, inclines to two views, to existence [2] or to non-existence [3]. But for one who, with the highest wisdom, sees the arising of the world as it really is [4] 'non-existence of the world' does not apply. And for one who, with highest wisdom, sees the passing away of the world as it really is, 'existence of the world' does not apply.

"The world in general, Kacchayana, grasps after systems and is imprisoned by dogmas [5]. But one [6] does not go along with that system-grasping, that mental obstinacy and dogmatic bias, does not grasp at it, does not affirm: 'This is my self' [7].

"One knows without doubt or hesitation that whatever arises is merely dukkha ["unsatisfactory," 8], that what passes away is merely dukkha and such knowledge is one's own, not depending on anyone else. This, Kacchayana, is what constitutes right view.

"'Everything exists' [9], this is one extreme [view]. 'Nothing exists,' this is the other extreme. Avoiding both extremes the Tathagata [10] teaches a doctrine of the middle: Conditioned by ignorance are the formations...[as in SN 12.10].

"So there comes about the arising of this entire mass of suffering. But from the complete fading away and cessation of ignorance there comes the cessation of the formations, from the cessation of the formations comes the cessation of consciousness... So there comes about the complete cessation of this entire mass of suffering."

Sarah Swofford reading select passages of the Buddha's profound wisdom

NOTES

1. Right view: (samma ditthi): the first step of the Noble Eightfold Path, lit. "right seeing." It is also rendered "right understanding," but the connotations of this are too exclusively intellectual. The rendering "right views" (plural) is to be rejected, since it is not a matter of holding "views" (opinions) but of "seeing things as they really are."
2. Atthita: "is-ness." The theory of "Eternalism" (sassatavada).
3. Natthita: "is-not-ness." The theory of "Annihilationism" (ucchedavada). All forms of materialism come under this heading. See the discussion in Bhikkhu Bodhi's translation of DN 1, The All-Embracing Net of Views (BPS 1978), pp. 30-33.
4. Yathabhutam: See Note 1.
5. As we might say today, "ideologies" or "-isms."
6. I take this to mean the person who sees "with the highest wisdom" mentioned above. Mrs. Rhys Davids [in her translation] seems to have gone slightly astray here.
7. [Atta me ti:] See SN 3.8, n. 1. Feer's edition of the Sutta Nipata reads here atta na me ti "this is not myself," which would also make sense but is contradicted, not only in SA [the Commentary to SN], but also when the story is repeated at SN 22.90.
8. The usual translation "suffering," always a makeshift rendering, is inappropriate here. Dukkha in Buddhist usage refers to the inherent unsatisfactoriness and general insecurity of all conditioned existence.
9. Sabbam atthi: From the Sanskrit form of this expression, sarvam asti (though used in a slightly different sense) the Sarvastivadin school got its name. They held that dharmas [phenomena] existed in "three times" -- past, present, and future. It was mainly to this early school that the label "Hinayana" ("Lesser Career or Vehicle") was applied and later illegitimately transferred to the Theravada school. (See SN 12.22, n. 1).
10. Tathagata (the Buddha's usual way of referring to himself): Literally, probably either "Thus come" (tatha-agata) or "Thus gone beyond)" (tatha-gata). For other meanings, see Bhikkhu Bodhi's The All-Embracing Net of Views (BPS 1978), pp. 50-53, 331-344.