5.10 The Story about the Elder Uppalavaṇṇā
Uppalavaṇṇattherīvatthu

“The fool thinks it sweet,” {2.48} this Dhamma teaching was given by the Teacher while he was in residence at Jetavana with reference to the bhikkhunī Uppalavaṇṇā.

We are told that Uppalavaṇṇā made her aspiration at the feet of the Buddha Padumuttara, and that after performing works of merit for 100,000 aeons of time, as she passed from birth to birth among Devas and humans, she passed from the Deva Realm in the dispensation of the present Buddha and was reborn in Sāvatthī as the daughter of a rich merchant. The hue of her skin was like the hue of the calyx of the blue lotus, and therefore they gave her the name Uppalavaṇṇā. When she reached marriageable age, all the princes and merchants in Jambudīpa, without a single exception, sent to the merchant her father, asking him to give them his daughter in marriage. [29.128]

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 go forth.” Now she was in her last existence before attaining Nibbāna, and therefore his words were to her as it were oil a hundred times refined, sprinkled on her head. Therefore she replied: “Dear father, I will go forth.” So he prepared rich gifts in her honor, and conducting her to the community of bhikkhunīs, had her go forth. {2.49}

Not long after she had gone forth, her turn came to unlock and lock the Observance Hall. After she had lighted the lamp and swept the hall, her attention was attracted to the flame of the lamp. And standing there, she looked repeatedly at the flame; and concentrating her attention on the element of fire, entered into a state of absorption. Consummating the absorption, she attained Arahatship, together with the analytic knowledges and super knowledges.

Some time later she went for alms in the country, and on her return entered a dark forest. At that time it was not forbidden for bhikkhunīs to reside in a forest. There they built her a hut, set up a bed, and hung curtains round. From the forest she went to Sāvatthī to receive alms, and then set out to return to her hut. Now a cousin of hers, a young Brahmin named Ānanda, had been in love with her ever since she lived in the world; and when he heard where she had gone, he went to the forest ahead of the bhikkhunī, entered the hut, and hid under the bed.

On her return the bhikkhunī entered the hut, closed the door, and sat down on the bed, unable to see in the dark, because she had just come in out of the sunlight. Hardly had she seated herself on the bed when the youth crawled out from under the bed and climbed on top. The bhikkhunī cried out: “Do not ruin me, fool! Do not ruin me, fool!” But the youth overcame her resistance, worked his will on her, and went his way. As if unable to endure his wickedness, {2.50} the great earth burst asunder, and he was swallowed up and reborn in the Mahā Niraya Hell of Avīci.

The bhikkhunī told the other bhikkhunīs what had happened, and the bhikkhunīs told the bhikkhus, and the bhikkhus told the Fortunate One. Having heard this, the Teacher addressed the bhikkhus as follows: “Bhikkhus, the fool, whoever he may be, whether bhikkhu or bhikkhunī, or male disciple male or female disciple, who commits an act of wrong, acts with as much joy and happiness, with as much pleasure and delight, as though he [29.129] were eating honey or sugar or some other sweet-tasting substance.” And joining the connection and instructing them in the Dhamma, he pronounced the following verse:

69. Madhuvā maññati bālo, yāva pāpaṁ na paccati,
yadā ca paccati pāpaṁ, bālo dukkhaṁ nigacchati.

The fool thinks it sweet, as long as
the wicked deed does not ripen,
but when the wicked deed ripens,
the fool undergoes suffering. {2.51}

At the end of the teaching many reached the fruition of Stream-entry and so on.

Some time later many people assembled in the Dhamma Hall and began to discuss the incident: “Even those that have rid themselves of the pollutants like the pleasures of love and gratify their passions. Why should they not? They are not hollow trees or ant-hills, but 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: “Bhikkhus, what are you sitting here now talking about?” They told him. Then he said: “Bhikkhus, they that have rid themselves of the pollutants neither like the pleasures of love nor gratify their passions. For even as a drop of water which has fallen upon a lotus-leaf does not cling thereto or remain thereon, but rolls over and falls off, even as a grain of mustard-seed does not cling to the point of an awl or remain thereon, but rolls over and falls off, precisely so the twofold love does not cling to the heart of one who has rid himself of the pollutants or remain there.” And joining the connection, he instructed them in the Dhamma by pronouncing the following verse, found in the Chapter about Brahmins: AJ: Dhp 401.

Dhp 401. Like water on the lotus leaf,
like a mustard seed on needle,
he who is unsmeared by desires,
that one I say is a Brahmin. BG: See Dhp-a 26.18.

Now the Teacher summoned King Pasenadi Kosala and said to him: “Your majesty, in this dispensation young women of family, as well as young men of family, renounce many kinsfolk {2.52} and much wealth, go forth, and take up residence in the forest. In case women reside in the forest, it is possible that wicked-minded men, inflamed by lust, may conduct themselves towards them with disrespect and arrogance, do them violence, and bring their spiritual life to nothing, therefore a place of residence for the community of bhikkhunīs should be erected within the city.” The king agreed to this and had a place of residence for the community of bhikkhunīs erected on one side of the city. From that time on the bhikkhunīs resided only within the city.

last updated: August 2024