2. Visākhā, Builder of Pubbārāma Monastery

Aspiration in the Past

The future Visākhā was reborn into a rich man’s family in the city of Haṁsavatī, during the time of Buddha Padumuttara. On one occasion, when she was listening to a discourse by the Buddha, she saw a female lay disciple being named by him as the foremost in giving in generosity. She aspired to that distinction. After making an extraordinary offering, she expressed her aspiration before the Buddha, who predicted that it would be fulfilled.

The Youngest Daughter of King Kikī

The future Visākhā was reborn either in the Deva realm or the human world for 100,000 aeons, where five Buddhas are to appear. During the time of Buddha Kassapa, she was reborn as the youngest of the seven daughters of King Kikī, in the province of Kikī.

Princess Saṅghadāsī, the youngest of the seven daughters of King Kikī was reborn in the Deva realm or the human realm for the entire interim period between the two Buddhas Kassapa and Gotama.

Discipleship in Her Last Existence

During the time of Buddha Gotama, she was conceived in the womb of Sumanadevī, the chief consort of Dhanañjaya the householder, son of Meṇḍaka the householder, in the town of Bhaddiya, in the province of Aṅga. She was named Visākhā by her parents and kinsmen. When Visākhā was seven years of age, the Buddha arrived in Bhaddiya in the company of many monastics on his religious mission in the country. He visited Bhaddiya for the purpose of causing the Awakening of Sela, the Brahmin, and other persons whose past merit had ripened for Awakening.

Five Personages with Great Past Merit

At that time, Meṇḍaka, the father-in-law of Visākhā, was the chief among the five remarkable personages endowed with great past merit: 1) Meṇḍaka the householder, 2) Candapadumā, his wife, 3) Dhanañjaya, the son of Meṇḍaka, 4) Sumanadevī, the wife of Dhanañjaya and 5) Puṇṇa, the servant of Meṇḍaka.

1. The miraculous power of Meṇḍaka the householder.

One day, Meṇḍaka, wishing to know his own power, had his 1,250 granaries emptied. Then, after washing his head, he sat in front of the door of his house and glanced skyward. Suddenly, there rained from the sky heavy showers of top quality red rice which filled his 1,250 granaries. Meṇḍaka further wished to know the miraculous powers of the members of his household and asked them to find out themselves.

2. The miraculous power of Candapadumā, wife of Meṇḍaka.

Then, Candapadumā, wife of Meṇḍaka, having adorned herself, took a measure of rice in the presence of everybody and had it cooked. She sat at a seat prepared at her front door and after announcing to all that anyone wishing to have cooked rice might go to her, she ladled it out with her golden ladle, to every caller. Her rice-pot never diminished more than one ladle-mark, even after the whole day’s distribution.

In her past existence, during the time of some past Buddha, this remarkable lady had offered alms food to the Saṅgha, with her left hand holding the rice vessel and her right [1450] hand holding the spoon, filling the alms bowl full. As a result of that good deed, in her present existence, her left palm bore the mark of a lotus flower (paduma) while her right palm bore the mark of a full moon (canda). Further, she had, during the time of some past Buddha, offered filtered water with her hand holding the water-strainer and going about from one monastic to another. As the result of that good deed, her right sole bore the mark of a full moon while her left sole bore the mark of a lotus flower. On account of these distinctive marks on her palms and soles, she was named Candapadumā, “Moon and Lotuses,” by her parents and kinsmen.

3. The miraculous power of Dhanañjaya, son of Meṇḍaka.

Dhanañjaya the householder, after washing his hair, sat at his door with 1,000 pieces of money of silver by his side, after making a public proclamation to the effect that anyone wishing to have money, could ask from him. He filled the vessel of every caller with money. After having done so, his money of 1,000 pieces of money remained the same amount.

4. The miraculous power of Sumanadevī, the daughter-in-law of Meṇḍaka.

Sumanadevī adorned herself and sat in the open with a basket of seed grain, after making an announcement that anyone wishing to have seed grain could ask from her. She distributed the seed grain to every caller, filling their vessel. After having done so, her basket of seed grain remained the same amount.

5. The miraculous power of Puṇṇa, the trusted servant of Meṇḍaka.

Puṇṇa, after dressing decently as benefiting his status, yoked a team of oxen, on whose side he made his five-finger imprint of scented unguent and whose horns he decorated with gold, harnessing them to golden chains, and mounting a plough, he started ploughing Meṇḍaka’s field before the spectators. His plough made not just a furrow underneath his plough but made three extra furrows on either side, so that in one operation he accomplished seven times the effort.

Thus the whole populace of Jambudīpa obtained all their needs, such as rice, seed grain, money, etc., from Meṇḍaka’s house. This is a brief description of the five personages with great past merit.

Within the area of Rājagaha, King Bimbisāra’s domain, besides Meṇḍaka, there were four other householders: Jotika, Jaṭila, Puṇṇa and Kākavaliya. King Bimbisāra had within his domain these five householders with inexhaustible resources.

When Meṇḍaka heard of the arrival of the Buddha, he said to his granddaughter, the daughter of Dhanañjaya: “Granddaughter, what I am going to say is for the auspicious earning of merit for you and as well as for me. Go and welcome the Buddha, who is on his way, ride with your 500 female attendants in each of your coaches together with 500 maid servants.”

Visākhā Established in Stream-Entry at Age Seven

Visākhā gladly obeyed her grandfather and left home in 500 coaches. Her grandfather might have thought of her riding the coach to the presence of the Buddha, such being his sense of self-importance, but Visākhā was a person of innate wisdom and considered it improper to go to the Buddha’s presence riding in a coach. As such, she dismounted at a reasonable distance from the Buddha, went on foot to him, made obeisance to him and sat in a suitable place.

The Buddha taught her a discourse which suited the mental frame of a seven-year old. At the end of the discourse, Visākhā and her 500 attendants attained Stream-entry knowledge and first fruition.

Meṇḍaka also visited the Buddha, made obeisance to him and sat in a suitable place. The Buddha taught a discourse to suit the mental frame of Meṇḍaka, at the end of which, he was established in the fruition of Stream-entry knowledge. He invited the Buddha to an [1451] alms food offering in his house the next day. The following day he made an offering of delicious food to the Buddha and his Saṅgha. He made the offerings on a lavish scale for fifteen days continuously. The Buddha stayed at Bhaddiya for as long as there were people who deserved to be Awakened.

Visākhā and Family Moved to Sāketa

Pasenadi of Kosala, King of Sāvatthī, wrote to King Bimbisāra saying that as there was no householder of inexhaustible resources in his kingdom, he requested him to send one such family to Kosala.

King Bimbisāra held a conference with his ministers, who said: “Great King, we cannot afford to spare any of our householders who are of inexhaustible resources. But, to satisfy the King of Kosalans, let us send the son of one of your five such householders.” King Bimbisāra agreed to the proposal. Dhanañjaya, son of Meṇḍaka, was requested to move to the Kosalan kingdom.

After moving his family from Bhaddiya to the Kosalan kingdom, Dhanañjaya identified a location which had great potential for human settlement. He asked the Kosalan King as to whose territory that location belonged to. And being told that it lay within the Kosalan kingdom, he further asked as to how far it was from Sāvatthī, the capital. The king answered: “It is one league from here to Sāvatthī.” Then Dhanañjaya said to the king: “Great King, Sāvatthī is not big enough for my householder to live in. If your majesty would agree, I would settle in this location so that my big following can live in comfort.” The king consented, and Dhanañjaya founded a town at that location. Since it was a location of the settler’s choice, it was named “Sāketa.”

In Sāvatthī, Puṇṇavaḍḍhana, son of Migāra the householder, had come of age. His father considered that it was time for his son to get married and he told his kinsmen to look for a bride for his son. The bride should come from a householder’s family. Intelligent and discreet scouts were sent to look for such a bride but none could be found in the city of Sāvatthī. The scouts therefore went to Sāketa.

One day, Visākhā went to a lake, which was outside Sāketa, accompanied by 500 attendant maidens who were of the same age as her, to bathe and frolic in the water. At that time, the scouts from Sāvatthī had left Sāketa, without success in looking for a suitable lady. They resorted to standing at the town’s gate. Then rain started to pour down. Visākhā and her companions left the town to seek shelter from the rain in a public rest house. The 500 maidens ran into the rest house. None of them caught the eyes of the scouts as promising. But, coming behind these maidens was young Visākhā, who was walking towards the rest house in her normal pace, disregarding the rain. The scouts recognized her beauty. They pondered: “As regards personal appearance, there can be no other girl in the world who can equal her. However, personal beauty is like a fresh ripe pomegranate. Her manner of speech needs to be assessed. We should start a conversation with her.” And so they addressed her in the following way:

“Little daughter, you walk like an elderly lady.”

Visākhā replied: “Fathers, why do you say so?”

“Your companions entered this rest house by running, fearing to get wet. As for you, you came at your normal pace, like an elderly lady. You do not seem to mind your dress being drenched. Supposing an elephant or a horse were after you, would you take the same leisurely steps?”

“Father, clothing may be bought without difficulty. What does my dress matter? But my [1452] person is important to me, for a girl is like a piece of merchandise. If by running, I were to stumble and break my limbs and become physically unsound, where is my worth as a likely bride? That was why I did not run.”

The scouts from Sāvatthī agreed amongst themselves that they had found a suitable bride for their master’s son; a girl fair in form as well as fair in speech, with a beautiful voice. They threw the bridal garland above Visākhā, who, understanding what it meant, acquiesced in the act by sitting on the spot. Migāra’s scout then put up a screen around the proposed bride. Having been thus ceremonially treated, Visākhā went back to her home accompanied by her maid servants. Migāra’s scouts went along to the house of her father, Dhanañjaya the householder.

A conversation between Migāra’s men and Visākhā’s father about the proposed betrothal took place as follows:

Dhanañjaya: O men, what is your native village?

Elders: Householder, we represent Migāra the householder of Sāvatthī. Our master has learnt that you have a young daughter who is of marriageable age and he wants her as the bride for his son. We came to request the hand of your daughter.

Dhanañjaya: Very well, men, your master is not our equal in wealth. However, he is of equal status by birth. It is a rare thing to meet one’s equal, both in status and wealth. Go back and tell your master that his proposal for betrothal is accepted.

Migāra’s representatives returned to Sāvatthī and reported to him: “Householder, we have obtained the consent of Dhanañjaya, the householder of Sāketa, to have his daughter betrothed to Puṇṇavaḍḍhana.” Migāra was overjoyed to find a bride from such a great family for his son. He sent an urgent message to Dhanañjaya to the effect that he would come and fetch the bride in a few day’s time, and would Dhanañjaya made suitable arrangements? Dhanañjaya replied that he would made every arrangement and requested Migāra to do the needful.

The Kosalan King Honours the Betrothal

Migāra the householder went to the Kosalan King and sought permission to go to Sāketa to attend the wedding ceremony of his son, Puṇṇavaḍḍhana, a trusted servant of the king, to Visākhā, daughter of Dhanañjaya the householder of Sāketa.

The king said: “Very well, householder, need we go with you?”

“Great King,” Migāra said, “how could we expect the presence of such an important personage as yourself?” The king wanted to honour both parties to the betrothal with his presence and said: “So be it, householder, I will go with you.” And so the king went to Sāketa together with the householder.

When Dhanañjaya was informed of the arrival of Migāra and the Kosalan King, he greeted the king personally and escorted him to his house. He made careful arrangements to host the king and his army, Migāra and his entourage. Food, lodging, flowers, perfumes and every item of comfort was provided to all, according to their need and status. He attended to these details personally so that every guest had the impression that Dhanañjaya the householder was doing a special favour to them.

Later on, one day, the Kosalan King said to Dhanañjaya through a messenger: “Householder, we are here in too big a crowd. We might be causing a burden to you if we were to stay long. Maybe, you should think of the time for sending the bride to Sāvatthī.” To which, Dhanañjaya replied through the messenger: “Great King, now is the rainy season. Your army will find it difficult to make a journey. Let the provision of every need of your army be my responsibility. I would request your majesty to return to Sāvatthī only when I make the send-off.”

From the time of the arrival of Migāra and his party, the whole of Sāketa was in a festive atmosphere. Three months passed in gaiety. The rainy season ended in [1453] October. The great ornamental dress for the bride was still in the goldsmith’s hand, nearing completion. Dhanañjaya’s executives reported to him that although every item needed in hosting the big gathering from Sāvatthī was no problem but they had met with a shortage of fuel for cooking. Dhanañjaya ordered that all the stables for his horses and sheds for his elephants be dismantled for fuel. But these structures lasted only fifteen days as fuel and the matter was conveyed to Dhanañjaya again, who said: “Wood fuel would be hard to get during the rainy season. So, open all my textile stores, make strips of rough cloth into ropes, soak them in oil vats and use them as fuel.” In this expedient way another fifteen days supply of fuel for cooking was made available, by which time the great ornamental dress for the bride was completed too.

The bride was sent to the bridegroom on the next day, after the great bridal dress was completed. On the day of her departure, Dhanañjaya called his daughter, Visākhā, to his side and gave this admonition: “Dear daughter, a housewife, who is to serve her husband faithfully in his household, should know these principles and practise them accordingly: ^{At that time Migāra was listening in the next room.}

Dear daughter, a daughter-in-law living in the parents-in-law’s house:

On the following day, Dhanañjaya had all his guests assembled together and in the midst of the Kosalan army appointed eight learned householders to be patrons of Visākhā at Sāvatthī, with the request that they, as a body, gave hearing and settled any disputes that might arise concerning her daughter. Then, he had the bride garbed in the great bridal dress of gold lace and jewels, worth 90 million. He gave her 154 cartloads of money for her toiletry, 500 maid servants, 500 coaches which were drawn by thoroughbred horses and a variety of useful items in 100 pieces for each kind. Having bequeathed these things, as his wedding present, in front of the assemblage, he first made a send-off for the Kosalan King and Migāra the householder.

When it was time for Visākhā to start her journey, Dhanañjaya called the controller of his cattle yards and gave these instructions: “My men, my daughter will need in her new home milk cows and thoroughbred bulls for harnessing to her carts. Let a herd of cattle that will fill the road to Sāvatthī for an area of three miles in breath and three miles in length be let out from the pens. The landmark for three miles is from the pens to a certain ravine. When the foremost cattle in the herd reached that ravine, let a drum signal be made so that the pens can be closed in time.” And the responsible persons complied faithfully. As soon as the pens were opened, the stoutest milk-cows only came out. But when the pens were closed, strong draught oxens and bulls jumped over the fence and followed Visākhā. This was the result of Visākhā’s past merit, because during the time of Buddha Kassapa, whenever she made an offering of food to the Saṅgha, she used to persuade the monastics to take various delicacies even after they had taken their fill. [1454]

Visākhā enters Sāvatthī

When Visākhā’s carriage arrived at the city of Sāvatthī, she considered whether she should enter the city seated in her coach or stand up, exposing herself to public view. When she remembered the great bridal dress (mahā-latā) that she was wearing, she thought it wise to expose herself by standing in her carriage so that the greatness of her bridal dress would be seen by all. As she did so, every citizen of Sāvatthī who saw her was excited, saying among themselves: “Here she is! The famous Visākhā! How exquisitely beautiful! And look at that gorgeous bridal dress she wears! How becoming she looks in that wonderful dress!” Thus, Visākhā’s entry into her new residence at Migāra’s house was a great success.

Right from the moment of her presence in Sāvatthī, the citizens were fresh with the memories of their long stay in Sāketa as guests of honour to Dhanañjaya, who had so lavishly and caringly treated them. So they started sending gifts to Visākhā according to their means. Visākhā distributed the gifts to various other citizens of Sāvatthī, ensuring that all houses received them. In this way, the citizens of Sāvatthī were soaked in generosity from her first day there.

On the first night of her arrival at her father-in-law’s house, as soon as the first watch of the night had passed, and it was bedtime, a thoroughbred female ass in Migāra’s house gave birth to a foal. She had her maid servants hold up the lamps and she attended to the delivery of the foal. She had the mother ass bathed in hot water and then had oil applied onto her body. After seeing through these operations, she went back to her chamber.

Wedding Reception at Migāra’s House

Migāra held a reception for seven days in his house, on the occasion of his son’s wedding. Even though the Buddha was staying in the Jetavana monastery, Migāra, being a follower of different faiths, disregarded the Buddha for the occasion of his son’s wedding, but, instead, he invited a houseful of naked ascetics. He called Visākhā to make obeisance to the “Arahats.” When Visākhā heard the word “Arahats,” she, being a noble one (ariya) herself, a Stream-enterer, eagerly went to see the so-called “Arahats.” She was greatly disappointed to see the naked ascetic. “How could these shameless fellows be Arahats?” She made her judgment and wondered why her father-in-law asked her to pay respects to them. “Fie! Fie!” she uttered in disgust and turned away.

The naked ascetics, on their part, were angry at Visākhā’s behaviour. “Householder,” they said to Migāra, “can’t you get a better daughter-in-law? Why have you made this detestable woman, a follower of the ascetic Gotama, a member of your household? Cast away this demon of a woman!” But Migāra thought that he could not expel his daughter-in-law on the advice of the naked ascetics, for she came from a high class family. So, he had to palliate his teachers by saying: “Teachers, young people are reckless and say things intentionally or otherwise. Would you kindly keep your patience?”

Being a good daughter-in-law, Visākhā attended on her father-in-law respectfully. She made him sit on a high seat, and served him with milk rice in which undiluted milk was used. She ladled it out with a gold spoon into a vessel and gave it to Migāra who relished the meal. At that time, a monastic, on his alms round, stood at Migāra’s door. Visākhā saw the monastic but, knowing her father-in-law was a follower of the naked ascetics, she thought it wise not to tell him about the presence of the monastic but merely moved herself aside so that the monastic would stand in direct view of Migāra. Foolish as he was, Migāra did see the monastic, but pretended not to notice him with his face turned down to his meal only. Visākhā knew that her father-in-law was purposely ignoring the monastic, so she went to the monastic and said: “Empty-handed, I pay homage to you, venerable sir. My father-in-law lives only on old food.”

Hearing this, Migāra was irritated. When Visākhā derided the naked ascetics, he [1455] could bear it. But now that his daughter-in-law said that he was eating excreta, which is how he interpreted Visākhā’s word for “old food,” he could not bear it. He held away his hand from the vessel he was eating from and said angrily to his attendants: “Keep this milk rice! Expel Visākhā from this house. Look, while I am eating this auspicious milk rice in my auspicious house, Visākhā says: ‘I am eating human excreta!’ ” However, the whole of the household staff were Visākhā’s servants, and who would take Visākhā by the hand or by the feet and expel her? Far from doing physical violence against her, nobody in the house dared even to offend her by word.

When Visākhā heard her father-in-law’s angry words, she spoke to him cordially and respectfully: “Father, I am not obliged to go away from this house by your command, which is not right and proper. You have not brought me to this house like a water carrier girl. A good daughter, whose parents are still living, does not obey this kind of unlawful command. To see to righteous behaviour on all sides, on the day of my departure my father had appointed a panel of eight wise householders, saying: ‘If there should arise any problem concerning my daughter, you would be pleased to hear the case and settle it.’ These eight people are my father’s trustees in whom my security lies. Would you refer my case to them now?”

Migāra thought Visākhā’s words were sensible. He sent for the panel of eight learned householders and laid his complaint, saying: “Gentlemen, this girl Visākhā has not been in this house for a week and she insulted me, who lives in an auspicious house, as someone who eats excreta.”

Elders: Now, daughter, did you say as the householder has alleged?

Visākhā: Fathers, my father-in-law might like to eat excreta. I never referred to him as an eater of excreta. The fact is that as he was eating milk rice cooked with undiluted milk, a monastic stood at his door for alms food. My father-in-law ignored the monastic. So, I went up to the monastic and said: ‘Empty handed, I pay homage to you, venerable sir. My father-in-law lives only on old food.’ By this, I meant to say that my father-in-law does no deed of merit in his present existence but is living only on the fruit of his past merit.

Elders: Householder, in this case, our daughter is not at fault. She has spoken reasonably. Why should you be angry?

Migāra: So be it, gentlemen. But his young girl had from the very first night in this house ignored her husband and absented herself from the house.

Elders: Dear daughter, did you absent yourself as alleged?

Visākhā: Fathers, I did not go to any other place but the fact is that I was attending to the birth of a foal by a thoroughbred ass at the stable that night. I considered it my duty to do so. I had my maid servants hold the lamps and I supervised the proper delivery of the foal.

Elders: Householder, our daughter has been dutiful and done what even your maid servants could not do. She had done it for your good only. Why should you take it as an offence?

Migāra: So be it gentlemen. But I wish to complain about her father, Dhanañjaya’s admonition to her on the day of her departure from her house. She was told: “Not to take out the fire from the inside of the house.” How would it be possible for us not to give the fire when needed by our next door neighbours?

Elders: Dear daughter, were you told by your father as said by the householder?

Visākhā: Fathers, my father did not mean “fire” in the ordinary sense. What is meant is that the affairs of my parents-in-law and his family should not be divulged to the servants who are outsiders. If I were to do that, I would be causing [1456] unnecessary trouble at home. My father uses the expression “the fire from the inside of the house” in this sense only.

Migāra: So be it, gentlemen. But then her father also said that: “She should not take the fire from outside into the house.” How would it be possible for us not to take the fire from another house, in case all the fire had gone out in our home?

Elders: Dear daughter, is that true?

Visākhā: Fathers, my father did not mean “fire” in the ordinary sense. What is meant here is that what the servants say in criticising the family should not be reported to the members of the family. If I were to do so, I would be causing unnecessary trouble at home. My father used the expression “the fire from outside” in this sense only. Also when my father said:

3. “You should lend only to those who return what they borrow.” This is not to let those defaulters, who fail to return the things they borrow from me, get the better of me.

4. “You should not lend to those who do not return what they borrow.” This is not to let the defaulters exploit my goodness.

5. “You should give to those whether they repay you or not.” This means to be liberal to the poor relatives or friends who come to see me. I should make gifts to them regardless of whether they can repay me or not.

6. “You should sit peacefully.” This means I should show deference to my father-in-law and mother-in-law. When they approach, I should stand up.

7. “You should eat peacefully.” This means I should not eat before my parents-in-law and my husband have eaten. Only when they have had sufficient to eat, then I should eat.

8. “You should sleep peacefully.” This means I should not go to bed before my parents-in-law and my husband have gone to bed. Only after I have tended to their needs and they have retired, should I then go to bed.

9. “You should tend to the fire.” This means I should consider my parents-in-law and my husband as the fire that are to be always held in reverence. They should be attended on with respect.

Migāra: So be it, gentlemen. But what about her father’s admonition “to worship the deities of the house?”

Elders: Dear daughter, what is it that your father-in-law wants to know?

Visākhā: Father, it is true that my father told me “to worship the deities of the house.” By these words, my father admonished me that when I become a housewife, I should give alms food to monastics who stand at my door for alms. Only after offering alms food to them, should I eat.

Elders: Householder, you seem to please yourself by ignoring monastics who come to you for alms food. Migāra found no word to retort to this sarcastic remark and held down his face.

Then the eight learned householders said to Migāra the householder: “Householder, is there any other fault with our daughter?” Migāra admitted that there was none. They continued: “Householder, in spite of her innocence, why did you expel her from your home?” Then Visākhā stood up and said: “Fathers, I did not deem it wise to obey my father-in-law’s rash command in expelling me. For my father had entrusted me to your care and to settle any problems concerning myself. Now that I am cleared of my fault, I am happy to go.”

Visākhā then returned to her private chamber and ordered her male and female servants to prepare coaches and do other things for travel. Thereupon, Migāra called the eight-man [1457] panel of trustees and apologised to Visākhā for his fault in their presence: “Dear daughter, I had been reckless. Forgive me.” Visākhā, seeing her opportunity, said to her father-in-law: “Dear father, I really forgive you for what is forgivable. Only that I wish to lay down a condition, which is that I, as an unshakeable devotee of the Buddha, cannot stay away from the Saṅgha, if only I be allowed to make offerings to the Saṅgha freely, I shall stay here. Otherwise, I will leave.” To which Migāra promptly replied: “Dear daughter, you are at liberty to do so.”

Migāra the Householder Attains Stream-Entry

Thereafter, Visākhā invited the Buddha to her house the next day for an offering of food. On the following day, the Buddha went to her house, accompanied by a large number of monastics, who filled the house and were given seats. Naked ascetics, on learning of the visit of the Buddha to Migāra’s house, took a keen interest and sat watching around it.

Visākhā made her food offerings and poured the libation water. After that she sent her assistant to inform her father-in-law that everything was ready to serve the meal to the Buddha and his Saṅgha, and invited him to attend to the Buddha personally. Migāra, who was under instructions by his teachers, the naked ascetics, replied to Visākhā: “Let my daughter herself attend on the Buddha.” Visākhā proceeded to do so, offering the Buddha various kinds of delicious food and beverages. After that, she informed her father-in-law that the offering of food to the Buddha had finished and she invited him to join in listening to a discourse by the Buddha.

Migāra’s past merit now began to tell on him, for he thought to himself: “If I were to refuse the invitation it would be very wrong.” He got an inner urge to listen to the Buddha’s discourse, and went to where he was sitting. However, his teachers, the naked ascetics, advised him to be screened off from the Buddha if he were to listen to his discourse. His servants therefore drew a curtain around the place where he was to sit.

The Buddha taught his discourse as if asserting his own power of letting any listeners hear him well, however hidden or far away from him, whether divided by a wall or as distant as the whole extent of a world-element. As if a big mango tree laden with its golden ripe fruit was shaken from its trunk, the Buddha directed his discourse beginning with alms giving, through morality and the celestial forms of existence, culminating in the paths and fruitions (magga-phala).

At the end of the discourse, Migāra was established in the fruition of Stream-entry knowledge. He lifted the screen and prostrated at the Buddha’s feet with the hands, knees and forehead touching the ground, and extolled Visākhā before the Buddha’s presence, with these words: “Dear daughter, from this day on, you are my mother!” Since then Visākhā came to be known as “Migāra’s mother.”

Migāra’s Wife also Attained Stream-Entry

After recognizing his daughter-in-law as his mother, Migāra went to the Buddha and prostrating himself at his feet, holding them adoringly and kissing them with his mouth, said: “Venerable sir, previously I did not understand how the making of gifts to the different types of person is of benefit. Now I have come to know it, thanks to my daughter-in-law. Now I am saved from the wretched destinations, the lower worlds. The arrival of my daughter-in-law, Visākhā, has brought me my welfare and happiness.” Further, he uttered this verse in elation:

“Venerable sir, today I have come to understand as to making gifts to what type of person is of great benefit. My daughter-in-law, the possessor of noble characteristics, has indeed, due to past merit, come to my house for my benefit.”

On the next day also, the good Visākhā invited the Buddha for another offering of food. Then, on the following day, her mother-in-law also became a Stream-enterer. From that day onwards, Migāra’s house was an open door for all needs related to the teaching.

“The arrival of noble person at a house, opens up the door to the eightfold path for its many residents, facilitating their entry to Nibbāna.” ^{This is a translation of a Myanmar verse.}

Visākhā Honoured by Her Father-in-Law

Then Migāra thought to himself: “My daughter-in-law, Visākhā, is my great benefactor. I should repay my debt of gratitude to her. The great creeper (mahā-latā) bridal gown is too cumbersome for her to wear daily. I shall give her a suitable dress of distinction which may be worn by her by day or by night and in all her bodily postures.” So thinking, he had a solid but flexible and easy-to-wear garment worth 100,000 pieces of money of silver, called the compact head (ghana-maṭṭhaka), made for Visākhā. When the dress was ready, he invited the Buddha and the Saṅgha to an offering of food. He let his daughter-in-law bathe in sixteen pots of scented water, and put on the special dress in the presence of the Buddha, in which she was to pay homage to the Buddha. The Buddha spoke words in appreciation of the offering and returned to the monastery.

From that time onwards, Visākhā’s life was one of meritorious deeds such as giving generously in which she took great delight, and which she could afford to do as much as she liked. She won wide recognition as the great female lay supporter after she obtained eight special privileges as boon from the Buddha.

Her story was comparable to that of the moon in the sky. Her reputation as the head of a big family also was noteworthy, for she had ten sons and ten daughters who had, like herself, ten sons and ten daughters each. These 400 grandchildren had also ten sons and ten daughters each, thus making a total of 8,000 great grandchildren. The ancient venerables versified this fact thus: [1459]

“For having 20 children, 400 grandchildren and 8,000 great-grandchildren, Visākhā is renowned throughout Jambudīpa.”

Some Distinctive Qualities of Visākhā

Visākhā lived up to 120 years of age. Not having a single grey hair, she looked always as if she was the age of a sixteen year old. When she went to the Buddha’s monastery, accompanied by her children, grandchildren and great-grandchildren, she was undistinguishable from them.

When people saw Visākhā walking, they never felt satisfied with watching her walk. But when she stood, she looked as graceful; when she sat or when she was lying down, people thought her very graceful in that posture.

She had physical might equivalent to five great elephant bulls. On one occasion, the King of Kosala, wishing to test her reputed strength, let loose a great elephant bull in her direction. The beast ran towards her menacingly with its trunk uplifted. Visākhā’s 500 companion girls ran away in fear. Some of her 500 companions hugged her, as if to safeguard her. ^{This is the Sri Lankan version.} “What’s up?” she asked them. They said: “Maiden, the king wants to test your strength and has sent an attacking elephant bull at you!”

Visākhā thought: “What is the use of running away from this beast? And if I were to handle it squarely, I will be crushed.” So thinking, she gently took the beast’s trunk in her two fingers and turned them, which sent him reeling. The onlookers cheered Visākhā and then proceeded home.

The Construction of the Pubbārāma Monastery

Visākhā was widely known as the auspicious lady, not only for her perennial beauty, but also for the health and robustness of her children and grandchildren for none of them died before the end of their lifespan. The citizens of Sāvatthī would invite Visākhā as the guest-of-honour whenever they held ceremonial offerings. One day, after attending such a function she was proceeding to the Buddha’s monastery, and thought it lacking in modesty if she went before him, attired in her gorgeous great creeper (mahā-latā) dress. So, at the entrance to the monastery, she entrusted it to her maid servant who was reborn into the world due to Visākhā’s past great deed, for she had to be, like Visākhā, as strong as the equivalent of five great elephants bulls.

Leaving the great creeper dress with her maid-servant and putting on the compact head (ghana-maṭṭhaka) dress instead, Visākhā went before the Buddha and listened to a discourse. After the discourse, she made obeisance to him and left the monastery. The maid-servant left the great creeper dress at the place where she was listening to the Buddha’s discourse and forgotten to collect it when she left. It was Ven. Ānanda’s routine duty to collect things left through the forgetfulness of visitors to the Buddha’s monastery. On that day, when he found Visākhā’s great creeper dress, he reported it to the Buddha who asked him to store it away in a suitable place. Ven. Ānanda picked it up and hung it at one end of the flight of stairs.

Visākhā then went around the various places in the Jetavana monastery together with Suppiyā, a well-known female lay-disciple, to find out the needs of the guest monastics, the [1460] sick monastics, and monastics who were going on a journey. It was usual for junior monastics and novices who needed ghee or honey or oil to bring containers to be filled by the two visiting ladies on such rounds.

After she had visited the sick monastics, the junior monastics and novices and attended to their needs, she left the Jetavana monastery by another gate. Before leaving the monastery compound, Visākhā asked her maid-servant to bring the great creeper dress for her to wear. Then only the maid remembered it and said: “My lady, I have forgotten to pick it up.”

“Then, go and fetch it,” instructed Visākhā. “But,” she continued, “in case Ven. Ānanda were to have moved it to another place himself, say to him that the dress is to be considered as donated to him.” She said this because she knew that Ven. Ānanda always kept in his custody all articles left by forgetful visitors of the four classes to the Jetavana monastery.

When Ven. Ānanda saw Visākhā’s maid-servant, he asked her why she returned. And being told of the great creeper dress, Ven. Ānanda said to her: “I have hung it at one end of the stairway. Go and get it.” Then she said: “Venerable sir, my lady has instructed me that if the dress had been held in the hand of your reverence, she would not take it back because she would deem it already donated to you.” The maid went back to Visākhā and reported the matter to her.

Then, Visākhā said to her: “My girl, I consider it donated to Ven. Ānanda. I have no desire to wear it after Ven. Ānanda has handled it. However, keeping it in his custody would be troublesome to him. I will donate something that is proper for the Saṅgha to use. Go and get it.” And the maid did as she was bidden. Visākhā sent for the goldsmith and let them appraise the value of the great creeper dress. The goldsmith said: “This dress is worth 90 million in material value plus 100,000 in workmanship.” Visākhā let the great creeper dress displayed on an elephant and put it up for public sale.

But there was no one who could afford to buy a dress worth such a fortune. Moreover, there were no women who could withstand the sheer weight of that bejewelled great gown. As a matter of fact, there were only three women on earth who could afford and wear this kind of dress. They were:

Since there was no buyer of the great dress, Visākhā herself bought it at the appraised price of 90 million and 100,000. She put the money in a cart and took it to the Jetavana monastery where, after paying respects to the Buddha, she said to him: “Venerable sir, Ven. Ānanda, in keeping my great creeper dress in his custody, has handled it. From that time onwards, it is not proper for me to wear it. Therefore, I have sold it out for the benefit of the Saṅgha and in such a way the Saṅgha might properly put it to use. Since there was no one who could buy it, I have now bought it at its sales value of 90 million and 100,000. In which way, out of the four requisites should this money be utilised?” The Buddha said: “It would be fitting if you built a monastery for the Saṅgha near the eastern gate of this Sāvatthī.” Visākhā was very glad to hear this. She bought a piece of land for the site of the monastery for the price of 90 million. The building was to cost her another 90 million. Construction soon began.

Ven. Moggallāna Supervises the Construction

One morning, the Buddha reviewed the world for beings deserving of Awakening and he saw Bhaddiya, the son of the householder of Bhaddiya, who had had his former existence in the Deva realm. So, after his meal in the house of Anāthapiṇḍika, the Buddha went in the direction of the northern gate of Sāvatthī.

When Visākhā heard the news of the Buddha taking the northern gate, she went to see him and said: “Venerable sir, are you making a journey?” the Buddha replied: “Yes, Visākhā, it is so.” Visākhā said: “Venerable sir, I have sacrificed such a big fortune of 90 million to build a monastery for your use. Would you wait till the building is complete?” – “Visākhā, my present trip cannot be postponed.” Then, Visākhā understood that the Buddha had in mind some prospective disciple whose past merit having ripened, was due for the paths and fruitions (magga-phala), and said: “Venerable sir, in that case, would you leave behind some monastics who would supervise the construction?” Thereupon, the Buddha said: “Visākhā, take the alms bowl of the monastic of your choice.”

Visākhā had a natural liking for Ven. Ānanda. However, she thought that Ven. Mahā Moggallāna, with his great powers, would be a real help in the expeditious completion of her monastery. So, she took the alms bowl of Ven. Moggallāna, who glanced towards the Buddha. The Buddha said to the venerable: “Moggallāna, you and your followers of 500 monastics will stay behind.” And so Ven. Moggallāna became the monastic to supervise Visākhā’s monastery construction.

By the great power of Ven. Mahā Moggallāna, big distances as much as 50 or 60 leagues were made every day by the people who collected building materials. In carrying them too, they could do it without great hardship. No mishaps such as broken axles on the carts ever occurred. Soon, the two-storey seven-tier monastery was completed on a clear and level site eight acres wide. The seven-tier monastery had 500 chambers on the ground floor and 500 chambers on the first floor. Around the main building, she added, for better perspective and practical usefulness, 500 meditation cells, 500 smaller tiered monastic dwellings and 500 stairways.

The Donation Ceremony Lasting Four Months

The Buddha returned from his tour after nine months. By that time, the construction of the Pubbārāma monastery had been completed, thanks to the supervision of Ven. Mahā Moggallāna. Visākhā had a broad gold plate, about the size that might contain 60 water pots, fashioned for the pinnacle of the monastery. When she heard that the Buddha was returning to the Jetavana monastery, she invited him to stay in her new monastery, known as the Pubbārāma, the Eastern Monastery, together with his Saṅgha, because she wanted to hold ceremonies marking the donation of the monastery. She said: “Venerable sir, I would request the Fortunate One to stay in this monastery for the four rainy months.”

The Buddha having acceded to her request, she made great offerings of food to the Buddha and his Saṅgha. Then, a female friend of Visākhā went to her and requested a favour: “Friend Visākhā, I would like to donate a piece of floor cover worth 100,000 pieces of money to your monastery. Kindly show me where I should put it.” Visākhā replied: “Very well, friend, look for the place yourself, for if I were to say: ‘There is no place for your floor cover, you might misunderstand me.’ ” – “Her friend went about the Great Monastery, inspecting every part of it, on both storeys, but could not find a spot which was not already covered with flooring material of the same quality or better than the one she had brought. She was greatly disappointed and wept in a corner.

Ven. Ānanda saw her weeping and asked her the reason. She told him her story. Ven. Ānanda then consoled her: “Do not worry, I will show you the spot where you may spread your flooring material,” and he pointed to her an uncovered spot at the end of the stairway which was the place for the Saṅgha to wash their feet. She was told that all the monastics would step over that flooring before the monastery, after washing their feet and that would be a really meritorious thing for her as the supporter. That was the only spot which Visākhā’s attention had missed. [1462]

Offering Four Requisites to the Saṅgha

For four rainy months, Visākhā made offerings of the four monastic requisites to the Buddha and his Saṅgha. On the full moon of November (Kattikā) she donated the robe material of superior quality. The lowest quality received by a newly admitted monastic was worth 1,000. All the monastics also received the four sweet foods (catu-madhu), to fill their alms bowl full. The four months long offerings that marked her donation of the Pubbārāma monastery cost her 90 million.

Thus, the site costing 90 million, the building, 90 million, and the ceremonial offering, 90 million, made a total of 270 million which Visākhā incurred in her donation towards the Pubbārāma monastery, a sum of money which very few women did on such a scale, and more remarkable for her since she lived in the house of a non-believer.

On the evening at the end of the four month long ceremony Visākhā, amidst her big company of offerings, was very happy in her thought that her lifelong ambition had been fulfilled. In sheer exultation, she sang the following five verses in a wonderfully melodious voice while going round the big monastery (commentary to Dhp 53, PTS 1.416):

1. “My cherished ambition with the thought: ‘When would I, having made my earnest wish and acquiring merit over 100,000 aeons, be able to build a monastery of fine concrete structure that would delight every visitor, monastic and layman alike?’ This thought that had occupied my mind, setting Nibbāna as my goal, since the time of Buddha Padumuttara is fulfilled now!

2. My cherished ambition with the thought: ‘When would I be able to donate a monastic living place to the Saṅgha, complete with couch, reclining chair, cushion, pillow, etc.?” This thought that had occupied my mind, setting Nibbāna as my goal, since the time of Buddha Padumuttara is fulfilled now!

3. My cherished ambition with the thought: ‘When would I be able to make offerings of food to the Saṅgha, the merit whereof accomplishes long life, personal charm, happiness, strength and intelligence, comprised of the seven types of food offering, such as food offering by casting lots, and rice cooked in meat, etc.?’ This thought that had occupied my mind, setting Nibbāna as my goal, since the time of Buddha Padumuttara is fulfilled now!

4. My cherished ambition with the thought: ‘When would I be able to donate robes to the Saṅgha, that is, robes made of costly Kāsi cloth, cloth made from cotton fibre, etc.?’ This thought that had occupied my mind, setting Nibbāna as my goal, since the time of Buddha Padumuttara is fulfilled now!

5. My cherished ambition with the thought: ‘When would I be able to donate to the Saṅgha the physician’s formula as medicine, that is, the four sweets comprising ghee, honey, sesame oil and molasses?’ This thought that had occupied my mind, setting Nibbāna as my goal, since the time of Buddha Padumuttara is fulfilled now!”

Foremost Title Achieved

In the morning, Visākhā’s house was aflame with the colour of the saffron robes of monastics coming and going freely, and the atmosphere was vibrating with the movement of monastics whose robes filled the air with the odour of the dye-stuff. As in the house of Anāthapiṇḍika, Visākhā’s house had meals cooked for offering to monastics of varying needs: the travelling ones, the sick ones, the visiting ones.

In the morning, Visākhā offered food to these monastics. In the afternoon, she would go to the Buddha’s monastery with her maids, carrying medicinal properties, such as ghee, butter-milk, honey and molasses, and also the eight kinds of beverages made from rose-apple, mango, the Indian butter fruit, white turmeric, honey, two kinds of banana, and the nectar of the lotus, and offered them according to the needs of the monastics. [1463] Then she would listen to a discourse by the Buddha before returning home. This was a typical day for Visākhā, which was replete with meritorious deeds.

Therefore, on one occasion, when the Buddha was naming foremost female lay-disciples according to their merit, he declared:

Etad-aggaṁ bhikkhave mama sāvikānaṁ upāsikānaṁ
dāyikānaṁ yad-idaṁ Visākhā Migāramātā.

Monastics, among my female lay disciples who delight in generosity, Visākhā, Migāra’s mother, is the foremost.