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    31 vues19 pages

    Walters - Wives of The Saints

    Transféré par

    Uttam Satapathy
    walters_wives-of-the-saints

    Droits d'auteur :

    © All Rights Reserved
    Téléchargez comme PDF ou lisez en ligne sur Scribd
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    SOUTH ASIA RESEARCH Masta Sly [Aubin Series of ‘The Unveriy of Tems Souh Aa tae sor University Pees “THE EARLY UPANISADS tik Oa INDIAN EPIGRAPHY A Get te Sy fio “Som, Pa he the nd ‘Any langage ‘hard Semon S.6.Tulpdeand Anne Floss ong Wanen in Maio Tad Tse Or muravaniANas navaBIAGA The Hinks iw of keto es ‘Bed and Tele witha o- duction end Nts by Uda Racer [APORTRAIT OFTHE HINDUS ‘Bathe Sin he arpa nape nia yooh Tobe Hartge AC! ton ad Trin of ‘Be Manoa Dharmas Pati Olvee NECTAR GAZE AND POISON BREATH An Ais ond Tain ofthe Bj ‘hon Oral arate of Donan aps Mase BETWEEN THe EMPIRES Seyi Inia 39 BCE 400 CE Paik Oiele Adidas Arnie aks non Bane Monae onutan Sik swva TROUBLE Festivals and itu the asp aha Tonle Dpatan “am bbale ‘Ahora: Matar "ich H. Deis, ly ior, apo end ‘At et POETRY OF KINGS ‘he Casal Hind Lite Maga ae Aion Basch Viale dre Razah Cf Dee ‘Translated y Aone Fide empiri Tal Sues ted by Ale Cole Women in Early Indian Buddhism Comparative Textual Studies Edited by ALICE COLLETT QxFoRD OXFORD nvrsy resin depp ote ety of niet mai eaten esi aes psy wee adie Caen Save She Hea Rog Roath gps oad Nokewe Se Ci Nee ‘volts Shag ‘ipa Tree mr ene age tape fr Chie Coch Rie Farce Grace ‘Se Set aed Tay Uae Wa Cetin rete a of ci Yate rt lh it eee ‘gh Madan ee ee a 06 (© Over Unters Pres 2014 sara No ta pion apa in sn opt ener ee yee opr tey pe ie ‘ngs eciaagrpoas cand he Cape eee a et es pra Oo Den Pe ssa ands mt pore ae oon oar in i gt ca aly ee ‘Sui pp Contents Conran A Note on Nom Engh Words Abbritons Insrodsconaticr cottert +The Balaur Colleton of Kharoeat Manuscript: Mahapriast ‘Gautamt and the Order of Nuns ia Gandhivan Version ofthe Dalsinihangastira—ixco staves 2. The Bish Library Kharostt Fragments Behind the Bich atk Cutain—riworwy uawz 4. Pai Vinge: Reconceplizing Female Sexuality in Ely Buddhism—aues cotter? 4 Mahtsanghika-Lokowararada Bhs Vinge: ‘The Intersection of Worany Virue and Buddhist Asceticism—Aay Panis tances 5 Anpaara nay Eko aga: Outstanding Bhs In the Rowarkadguma—av ne askcato 6, Soma nitaya/Saryadea agora: Deffing Mira Bhikhunts ‘nthe Sanu agoma—aH KKH ANAtavo 7 Thoratha Nand, Female Sibling of (Gotama Buddhaasice const? 8. Apadana: Ther pada: Wives fhe Sent: Marriage ad [eronasin he Path to Arahantship—jonAritan . WALTERS “6 o 16 160 9, Atadonaataka: The Role of Brahmanicl Maviage in Buddhist Ted—eausx wei900%-wtee 1. Dhanimapadeathakatha/Saddhormaranaoalia: ‘Women in Medieval South Asian Buddhist Socieies—aayjint optvasexens Bilge Inder ge Contributors Buxxny AnziAvo competed a PhD. on the Sspathenasua atthe University of Peradeniya, Sei Lanks in 2000 anda habitation re search thiough a comparative ety ofthe Majiimesnikya in the light ofits Chinese, Sanskrit, and Tibetan parallels a the University ‘of Matbungin 007, At present hee a profeesor of Buddhist Studies atthe Soi Lanka Intemational Academy in Pallele. He teaches at the Center for Buddhist Studies ofthe University of Hamburg and researches atthe Dharma Drum Buddhiet College in Tian. His tain research area ie early Budahiem and sm particular the topics "Chinese Aguas” “Meditation.” and “Women in Buddhism” ‘Auer Coutsrr is currently a Fellow ofthe Arts and Humanities Counc of Great Briain (AHRC) and Lecturer at York St John Universi. She received her M.A. fom the University of Bristol in 1999 and her PhD. from Car University in 2004, Since then she has worked {in different universes in North America and the United Kingdom snd published several articles on women in early Tndizn Buddies, {inching two tat look treepton history and review the moder: scholarly debate on the subject She is currently working ona mono- ‘raph ened Pal Biographies of Buddhist Nuns, for which she isin receipt of an Arts and Hiumaniies Research Counc! avard Aw Panis Lancensene is lnsbuctor of Religion at Auburn Univer ‘sly, where she also teaches in the Women’ Staies Program. She ‘hols a'2008 Ph.D. in Religions Studies fom Columbia University and bas tight st Brown University, Brandels University, and Dar mouth College. Hee research interests Include Buddhist law, the in tervecton of wath al religion, Bullous ed wala ed the gender history of Indian Buddhiem. She is correny working on a project concerning Indian Buddhist understanding, ritualization, snd eques of urna fray. 8 Apadana: Thert-apadana WIVES OF THE SAINTS: MARRIAGE AND aaa IN THE PATH TO ARAHANTSHIP Jonathan 8, Walters Introduction ‘Te avandia 1s an ery postAsokan (es, and-tt century be) calleton of hagographil tess in Pali vere, whichis inchuded in the Sudo iy of the Pali Tpata as pecaps the lates and final ation to that canon Tt opens with Dre putative autobiographies of the Buddha (Buddhtpadina) and ofthe Paccekauddha, nner men who inthe past ‘achieved Buddhabood without teaching and exablishing reigns com ‘munity (Pocelabuddhapadon). But the balk ofthe collection marae the ‘ves fons (Thegpadna) nd mans (Ther apa) who became sins (orahans inthe dispensation (asana ofthe historical Buddha. These to se presented as autobiographical (or more pecs “autaagiographic) Tegpeteireetn sneer teat e Siete Savieeceygeat apnea aes Epavvea eon amen Sp aati emer taenee Bieeaan Tanna hiya arn Hehe emits ts ak cana Seca moat ng mao SESE peepee tment Silene aaron ene ‘tmponitn tiecageal auon on efi ote alone oct Wale ay tase Ensen eateries eed Sqr ae eateries enero ‘Ayaan; Ther-apadina 61 arate, in which each monk or nun emai, in the fet person, he process ht ed to is or her achievement of aabantship. “Some ofthese men and momen ze wel lnown fam ter (fen eae) sours, but the majority of thm ae known ont padi, This msjorty {is lined therein as personifcations of meritorious deeds (vith names like Slamp-Giver” or *FootWorshper) ther than being assigned names of ‘itor individuals believed to ave played imporant res in the ealy Buddhist community In thee apedanasparculary, bat ven in those of ‘be othervise famous monk and mans, Apadanacen melyallsdes‘o.or ven fils alogeter o mention, certain deal. The sorts of dtl of te present fal life thst might be expected ofa biographical arhapingrphicl native and that, in the case ofthe fanous monks and mins, are kxown fom other sources ae offen absent. Instead, nal cases, ayadins nanate ‘the proces leading to arahantship(o in the ease ofthe Buddha, Buddha hood) asthe result primary of mertvious deeds performed in reous ives, during the times of previous Buddhas and Pacelabuddhas. Thus in2 ‘yp apadona a monk or mun begins by describing the meritorious deed horde performed during the tie of previous Badd, dete the sb sequent happy rebirth (oth human and ivne) experienced a results of ‘hat ded and concludes by portraying itor her present fe ardhantship 38 ‘he culmination of that same kami uaectoy In her work (Walters 1997) Ihave interpreted this bes on pietes performed during previous ives in light ofthe expansion ofthe Buddhist ommunity after the 3d eentary ner. The ever tes in he Pl canon ‘hd cetily esalshed by dhen the expectation that gpd deeds per formed by laypeople and les advanced monks and nuns would vesul in 00d rebirth song peopl nd invarius heavens, However the achiere ‘ent of arahantship hich ena the end of all rebirth nna —was ‘arated athe elusive domain of advanced monks and sins, whote in ‘else! penetration and meditative effort produced thst eligious goa. ‘Ondinary people oud look forward ofr lives as vanced monks and ‘nuns during which they too ould pursue arahantship, But the sms of religous sess tht they spill performed inthe presen fe (and ‘which most Theravada Buddhists stil ypicaly perform today}—ging ls; bulldng temples and monument: worshiping dl tes, haps, and similar eminders ofthe Buddha; adopting special moa codes during fall moon day celebrations listening to sermons-—were not expiciy 2c eae is eto f ning manuel em Cen ‘asnteys ny etfs oy ese pee eminem Gb) 16a (WOMEN [N FARLY INDIAN BUDDHISM linked to that eventual gos. This limiteion became problematic when. fer the advent of Asoka Maurya in the century nex, whole populations ‘ame to embrace the Buddha’ religion, then beanie vial to provide ligoos paradigms that ypeope and les advanced monks and nuns cod ‘emulate and thereby progress toward he sotrlopcl gal of nian. ‘The authors of Apadana overcame tisimitation with the remarkable Insight hat ifthe presenti biographietofthearahants serve s appro. sate paradigms fr advanced monks and nuns, then thee previo life Diogapis, when they too were ordinay men and wotien mus serve 8 appropriate paradigms fr less advanced people. By doing now what (he rahants did then, the Apadana assure ite audience, one can expect Sn the fina to schiewe the same release fom suffering and eb that the amans achieved as 4 result of having done those pious deeds, ‘Apadta’s great contiution here waste draw an calc ink between Diets performed in the present life and he achievtnent of arahantship ‘uring future one. To make thi revelation Apadin provides bigrap ical deta ofthe previous Ives ofthe ashante tat sometimes ae and slays seem exensiveeepeily i igh of the shor sii given their resentifebiographies, In most cases Apadina provides names, ccape ‘ons, places of residence dates ether the name ofthe previous Buddha, othe number of seons ago during whids he lived), descriptions ofthe piety pecformed, and more or lees detailed acount ofthe intermediate Inuman and divine results each arahont experienced prior to the present life, Because the collection is lo ver lage it naraes the opadinasof| fome 550° male and 40 female arahans, the rem ofthis variation in ‘Re Pale Sey ein fd dle -27 nde plo ae {hers da jt Ta Se gd Qa al gb at $5 ena enn peor a Pod age ‘ng fey sou oo ns ose tare Sern aa bu i) a gr Serpe centro imeeS ‘S207 crs Wee ge spam bow be ‘esta tan sd sy Thue denen oe es wa pe eeoe Shane i oS ee ‘etieuumleg eet ene sng ble fe Po le BS deo ‘earn cGnemcv sts Tere neem {SS dnt wy ene pie ae See etm reac ign vv oe arty ao beens cone oe ta Se ‘Senpy naipesoect' bene eromaen nde ewan ‘Apodina: Therapadana: 163 eal isa vast calogofefliczcous pltes coupled with an almost un ‘vera appeal. People inall walks of if, castes, occupations, and regions, young and ol, male and female—ven animale and supernatural beings—could find 2 homologue among the previous lives af the ara ms. Put differeny,Apadana embraced the whole of society and offered ita vast numberof posse patios that could be performed to elect future arahantship, ‘Yet for al this interest to adress he el lives of edinay eagle by dealing the previous life biographies thatthe aahanis ae blcted 10 have rece the apadanas ascribed to male arahonts—consiting the bulk of the whole Apaddnecollecton—ciroutly have virally nothing to-say about marsage and previoulife spouses, Mavage isnot one of ‘he categories of biographical deta provdod inthe monks’ past if sto ries let alone inthe presente ones, and the wives ofthese saints thus remain almost entirely unmentioned and tnnamed* Rexding the ‘Therdpadana one might well conciude that there were no women a al behind these great men. Thi scious becnre mazriage ean inne ‘on that cently defines ly Me and distinguishes i rom monastic = ‘stence. Even though thee stoves all narate the event excape fom such worldly bonds, n many or most cases that escape se presumably ‘woul have involved certain stugales. These would have inched the muggle to give wp the pleasures of mariage, aswel st stugles with shandoned spouses, nd sich struggles in tu would have been highly ‘evant tote audience of aypeople and struggling monks and mus addressed by these tex. Interestingly, husbands and wives do figure er tare tht nein Pec peeietae EE a panzense Penge aan ns secre se for es tee areca Sens yeeros Spore eerie SEIae cates vances SSryate cca Sipeee ae 2s bi (WOMEN IN EARLY INDIAN BUDDHISM "slain the gy cone pr i se Bad ide preoues nih ny of e-layer a Soro Frank Ryo’ (got slurous phate f te font eens io iyi Hustenn and wes spuciraouswern ete ‘cated iognpie sour ofthe nos mn od sae nd ster enon ex uc the Pa vie and he Thema ad Tein Inde appears or clone etn fhe ple Therapadina ‘that this elision of wives from the monk pdnas troubled some Bud- hiss ofthe dy. oo. Wale sl no ger the prominence ne might lope: marge pe + munber of ntestng voles In he ose spades. There mariage one the de of ene, thd een presenter tthe ars nut se omer oe istwoftaeran satin npr that aap Tet CAupcousWona ofthe Kap Gan tiie wi a he a saa fsa nt ont Te (Pour 59) te ‘othe us Mmsclne se preted dep reece on he Sl of marge he nun fected Som wo yo shat. Thus we a oe the ott ht once wh marge wa em der St tenes ut eine tt conc far igi gh ve no he gegen cre of esr pd rng ‘ch ad rw Adon was compos. Ts chap fog Prccedsy epg ia Seon the enced ame age ‘voce in the Trapani a inepeng eds strence thatthe Theapane then ses at cates thnagh ese stein 1 tsa of Bad Fp Scan 9) and Yoh (Son ences by seaming elec a lend the rode ences bea Sa opdn re ont (dpa ren rien se prey SIEM ar fe ele mony of Metal ad ot of Sst we les pa slots Tae hrtapei mp ewes [Zone Sth a oer ear wal We pds Wer ‘ene sts le tego een al me take we aed igo a ine pete ete one wmnn cea ncn Apa: Ther-apedina 165 1. Marriage in the Ther-apadana ‘The Therapadona consiutes about twothinds ofthe whole Apadina cellecion. Generalizations sbout even hs potion of te Apadin are di feu because it contains such a variety of texts. The inlvidual pans of te monks range in size fom just few verses to well fer 0 lun dred. In some only a singe rot piety under a single previous Buddais ‘mentioned, bt in others the becoming-aahanss perfor pets during 2 succession of Buddha eras. Some apednas parse literary interests hat Sometimes digress fom the soterilopical focus ofthe genre and she poetic quay of individual gpadanas keine vases great His Shs ‘oly thar tho eallection reprosents the work of multiple auors? Ye there re ceri conventions in Theradana which cate a sens of ‘cansisency sme lth vation, For example, witha fw exception af ‘he monks pmdanas conchae wih his orl tatement of erahanship: ‘The ous analytical modes, and these eight daiverances, sic pecial nowiedges mastered, have done what the Buh aught camara nate mene [Sovran Tage orecine ste ietrees eno ceeeoees arene See eee epee Same neeeaeeeararr Site reeetneomremeiame Seek relearn eance 2h dso, ich maining i ere mee ey he eo ‘hm hy ae ied wo ds be ae ee te eed ‘eer Se Tepe 8. Begining wi (Pau Tie on BT on he ‘ip conde no a ett Trin is le tees ee ae [reste mi rms od bees aon ees eer oe or Speen mitra gamete omar cine) ls ean reno” 6 ened en (el) Sme th cnc eng ae tte Tinea rae Termes 166 WOMEN IN EARLY INDIAN BUDDHISM ‘This is fotowed by an equally formulaic siphon tht “thus indeed Ven- rable soandso| Thera poke thee verses, The apadana of soa) ‘Thera is finished” As wel 2s tis formulaic conclusion, various verses and especial individual Set of verse ecu ove and over hroughout the texts, smilaly ceatng a sense of consistency. Mst notably, many of the famous monks are sad tohave received a prediction ofthese ars anthip roma previous Buddha, and muliple vere pas ofthat naratve ar alo shared, verato, aeons mamerousapadinas, Boas are ei lun refered to in sings of epithe that hikewie are shared across the tens as arethe dats (in mambers of seon ago tht they ved) aserbed to the previous Buddhas. ‘Tegin with this structural introduction tthe Terpadana in oderto suggest thatthe ble scons atbuted to the Buddha (Buddhapadana nd to the Pacetabudahas(Packahuddhapadina) a wel asthe Sction stibuted to the mun (Ther pada), are fitful interpreted as subse ‘quent additions to an orginal core of tex about the sna archan ‘Buidhtpadta follows nore ofthese conventions ofthe monk apedanes, bing n fact 2 very unig text not oly for Apa but fr the whole “Theravada tradition it's described in del blow), Paceabuddhpadina sila is acing these same eomventions, beng ast consists mos of peed ty psc sntetinte Soon Sree Eee uence. ‘pet enn mate iPhone a ud ght ‘reper ht leer rf wo being od oat ped ith ‘igi orion ot tengo soae ys! These sng eB ‘munasip thee te finer il den m ee ef eft ee ae ‘rib The et tat Props oye fate ered oe ‘Ea eh tees ee ay mses lt ged es = cnn sae nat et Tegan ee [Stet oe teste ea The at pts ped es pt ‘Behr Sve ny hc wp el Apadne: Ther-apadona 167 ‘he much eater Padhana-suta of Satan 9 These wo would ave been added tothe cone in onder to conterlize the monks apadnas, ‘which all involv meeting the Buddha and Pacekabddkas during prev- cs ies "The navratves in Ther apadan onthe oter hand de fellow most of the conventions found inthe monks’ apadinas, They dconcude with the formulae statement of tahantahip and the eclophe® share whole ‘eee and epoca individl fet era oach her and wih the texts of herpadana-—in the cat ofthe famous suns they als sare the ‘aratve in which previous Buddha predicts their tue arahantship— fnaploy the same epithets for Buddhas (editing the tame Interest in thei deployment) and fellow the sane dating scheme of the previous dhs. Yet there are various reasons to consider Thrtgpadan a subse quent addition ae wel. Is much shore, containing les than 2 tenth of the number of individual apedana, and only about ore as many verses abate found in Theripadina. The manuscripts sed by the Pali “Tea Socieyeor conclude Therapadna wit colophor suggesting that the nuns’ apadonae were a some stage not include i te collection." Further thenth-centry commentary, Vieuddhajanailae likewise con- clodes afer the Threpadona withost mention of the nuns’ biographies Beyond these structural considerations, twostlsicdiegence iiarly sugges separate and subsequent authorship. One of them i consistent ‘concer to lech ost the biographical situations ofthe female arahant, (during prevons as well a presen/final ves, with cicter deal than is Found in any ofthe mos’ apadinas. The other isa ot of “feminist ‘edge’ that cn be dacered in many ofthe nen’ biographies, as though ‘they were responding to an aleady extent text about males fe Walters 1994) Te incision of deta about mariage intersectsboth hese ys Ueaivergences, which therefore proceed now to describe mon ful Tans etn wach Mea (Dent pens Hd xing he ae tit wish ee pe ning eat Ma gee ERTESSNG ua uma oy senses aoe 0 be op he us ea eps ‘sith py hs nde Sot creme tn Spm ss sep eel rt shit Bupa co Poeihudpai ca Tala wn cep Stee tes po he Bae, Pcet ‘Foun fad Le tbe be unto ormibaa”p. ). 168 WOMEN IN HARLY INDIAN BUDDHISM. Many ofthe Ther-gadana references to marsage ae merely ofhand ‘ones that establish biogaphlal content forthe tin son. Thus both tapindasya Thert (One Bal [of Food| Donot” #6) and Uppaldayie ‘Ther ("Lotus Donor #3) open by naming. aking fom the past and ind. ‘ating that “was the wife ofthat Rng” (as aio hay Bhar), This wif, reflecting on her fadure wo perform any meritorious dees, and ‘hereby her consequent destiny for rebirth in el, asks her husband to roviée her with a ronk to whom to give alms (Ap. IES «a ‘Ap. IsGo, 1-5) In each of he wo nares, the wife granted his ‘opportunity ard proceeds to perform te root pety that evntustes her srabansip. Siary, Upplavanna Ther (Loss Clore” #75) rates ‘hatin on of er intermediate births she, “having been the chief queen ofthe king of Benares”(asaaito make ‘hag hu}, gve bith to no Sewer than 500 royal sons. In thelr youth, while sporting in the water, ‘hey all become Paccekabuddhas aftr seeing ill lt eaves Beret of ‘hem she dein rie ut reborn in the nex if, while providing alms to ‘ight Paceelabudchas, she remembers he former sons and inher matex ‘al love milk then flows ffor her brass (Ap 55, 8-62). In her resentfinalife Pataca Ther ("Wanderer ina Cloth” #a) mazes ‘ommone: (nary jenapeday, “2 man of the countryside’) and goes oft ith him agunst the wishes of er opulent parents. When she is preg ‘ant wither second cid. ower, she sets out to visit her peer ‘aryng te fistborn with her Her husband, dispease, chases afet ‘er, but when he reaches her a tere storm ares. Going of to bl betes, he is led bya serpent. Grieving and beset wits labor pains she crosses a river and gives bith, but when she then goes back across the riverto retrieve her elder son the infant sated off yan spec. while ‘he olderboy is swept aay inthe current ofthe river. She then rears 6 ‘ec home only odiscorer that he prensa siblings bave all did nd seeing cremated together at that ery moment. Thereupon meeting the Buds, she i qui able to grasp bis teaching that sons patents, td relatives offer no protcion against suffering and attain arshantship (Ap. ss8-s9,v 32-35). Kist Gotant Ther (Lean Gott #2) ike ‘wise bor na millones clan during he presenti, but her own familys deste. She marves into a wellof fly (gut. sahanay ‘ean but ober than her sand (pati papa the rex of them de ‘lac her poverty unl se give ir fa S0n, upon wich she s much beloved When, however, the Son then dies she gos mad with gi and ‘andes about wth the core in nd, tying to find = medicine to revive Apaidina: TherFapadna 169 him, She finally meets the Buddha wo famously tells her that he cat bring the ron back to life with a white mustard sed obtained from 2 ome tat has experienced no desth. Going ftom ome t home she ceventualy comes to understand deatstesble universality, and ike Paice make this elization the fumdaton for her own arshuntship (ap. 1565-66, 19-25). Daammadiana Thert ("Given by Dhamma" 423) "goes to another fly” (paraaloy grave) and lives happily wnt her thand (ais) heart the dhamma and becomes non-return she then aloo gocs forth and becomes an arahant (Ap. IES69,v 24-26) Uke hex, Sond Thet ('Cleansed” #25) “goes to 2 husbands family” (gona paitla) and gives birth to ten sons, but when ther displeasure ‘hey ll enounce he word along with eather, she rack ther tothe monary where they are stying Mesting ren who instructs hein he natureofsufering she qulehy ahieves arahan'sip (Ap. I57.% 10-7) Incach ofthe foregoing examples, he fict of mariage is 2 necessary contestualicig deta ia the absence of whic the main tory could not be ‘crated. The no doubt reflects isricl station in whieh a grown woman’ status was largely defined by her husband (and afer his death ber sons), jst stan unmarried git status was largely defined by her father and other male relatives™ Mariage for bith) to powerful men largely determined the power of women. Alice Calle (201) has persuz- slely argued that a central gol ofthe Ther-apadana narratives was “to ‘establish 2 female past for the [Buddhist tation’ in which, we know from inscriptonal and archeological eidence, women di pay sign cant roles mans and lay donors Given that historical siuation, “ahimponmt opti it of em pdt fr ie ot fiero cin ee rar STEPS T oe ends lean Treg ‘Sistemas fps at esa Da Sacer aparece pe bo acts ed any ‘Sct peat marc des artpadine sara se ‘Sy rt toe ht ew tna snd es 9. Sige ‘ir ispecies aco as SSSR ee are SSreastina tect ncn oeaea temo Sotho besa fe bl mg Gonec Wakes toon emp p BBR should come as no surprise that ths past war often established on the basis of given woman's marrage parentage) ‘Tae necesity of mariage to estalch this female past becomes espe: ily apparent when we consider anther category of marvage references Sound in the There padana. The tx contains stocked made by many ofthe individual female arahons tat during her intermediate lies she “was fed in the chief queen’ place” (maheitey attra) of ecetain number of kings ofthe gos, ad kes fa certain number of human fangs, some of whom usualy ae specified to hive been wheeltuming (cotta, Se. calrasars) monarchs" This ca is best understood is light of the paral! Buddhist histor constricted in Therpadina, Here a great number of male amhaws, using paral sock phraseology, lai. ‘he obverse, During their intermedi lives they wer kings ofthe god ‘nd whee turning oreserhuras kings some spectied umber of ines (sual bearing personal names refcive ofthe rot piety that ed them {nto those ented stations)” This sovereign achievement is sometimes {included among the predictions that he previous Budde make of them, Tae history of divine and human rership tus eonstacted— which is Populated by becoming-arahants nd filled by the good kamoma of tet ‘oot pietes~opens an obvious space for female counterparts becuse vine aswel a human kings famously enjoy superioe (and ofetimes numerous) wives. Sometimes tbe previous Badd’ prediction spec es, asin the case of Sarputa "tz Son") Thera, that Ti kc cna he na ofS Tee Wi Tat So peels Ta Sea ae ‘gears Tet Sere 3 $5; Bal le Ter PAapcos Cr ifs Met ouput ‘iso Bey of Costne a6 Upan eas Der tng Sa pl Th aa aa Tet @eBios ‘fee th ue to sun th cin nnd ey nore chee ke ‘Sealing in ones apogee pees, hn en edi a at ‘eevee oayado vn di ot eos coer ‘este opel ad wot neo kag ene fected 16 Peace aminon tutciuyb ingpteaywat Agave: Ther-apasin ™ ‘Women numbering sixteen thousand, ladies whore allomamenie vith varied clothes and jerry and wearing earings mad: of gems ‘wth long eyelashes, oe smiles and slim waists, pleasant look st vl easlessysurourd sone: ‘has the ft of dda ya (ip. tas, 1106-9" fod he wasumig moms a eunuch the -p of epntnsngen) sg wh t-te (in Sr) roe on peal Suan ee tte Tes ders tl marcy conan bape feces asbcominy nto nga est ce dine Siocon tems tcigae! plguee t ‘Sheu Opn heaps testy Somes = is roeng erent Te Woe ag Iecherquen fen pose! seen enous tro yyy nie hay ory There cee at utr a ‘Siemvape sare uondnae haus ea! sy i ween er ae ‘rane dpon fGtaBlTras eer She woe pate ey ped ey trust bene a deco we nace ut The neces of marrage tat have ben discussing certzny pins soe nee ue Dlg Tc “aber ng besryuescetr e Doors int en roar dice er Seg 2a el ta pu dd UAT A 4 389) Saelioees Scleeetageoton tno peated paces hc The segment on aa pn ‘Sephora for ee a aor ‘dal WOMEN IN EARLY INDIAN BUDDMISH (2003 as provocatively suggested in is sd of Buddhist Queenship? ‘ependence was only ene-third f the case In his reading ofthe sory of ‘Asoka Maury's queen, Asandhimita, Buddhist queens and kings were ‘lko to some extent interdependent: possessing the “seven gems” made ‘mariage requiremeat for the attain Kings to. Also we know fom, ‘nscripional evidence tat Buddhist and later nor-Budhint kings ced "upon their quent peform Buddhist pice or them (£ Walters 2000, ‘Hos Walters 2008, 74-77, 179). More important according to Stone, buadist queens were alto fo some extent independent. We tat to ae vmhat {have dubbed the “Feminist edge" in Tertapadana when we te ‘member tha hese women became queens of ine nd human Kings ot ‘because of those males, but beste ofthe root pits that they them selves pesormes during their own previous lies, This point i ade cx ‘ct inthe way Bhadd- Kupdalakest Ther pada (3) presents the enerized atainment {m whichever place I'm reborn, asaresultoftht hanna ‘was fed inthe chit queen place ‘ot kings inti and that eave. Fallen fom there, among humans, Tas fied inthe cheque place of kings who tamed the whee ff Lav] $00 of kings in they cles (Mo. tis6z, ya) ‘TherepetionofthesctnoverssintheapadanaofNandaJanapadahalyEi) ‘Ther a5) adds emphasis to its expt revelation that one becomes & ‘Buddhist queen through one's own mestorious karma, Many ofthe addtional Ther-apadana patsges about being the chief een of 0 many kings of gods and atdaveins nuance this point. The stock cm is phrased in sucha way 2 to empsize that thee exalted ‘mariages during the inermediat ves were about female in ado to "male, power Thus Eapindadyld Ther (6) sates ‘BT re udlrstipw mod conguing caper wi ict eagh ine ued eg nace cay Seth pied pats Was sng Uke Aad: Ther-apadina ™ Iwas ied in the chief queen’ place of thy kings among the gods ‘Whatever my mind wishes for comes into being 2 desired" was fae in the chief queen’ place of ety kings wo ted the whee. ‘With acumulates mers "hranemigrated through Meine. (Ao. Ib6.x8-9) Simla the previous Buddha Tse predics of the becomingarahant Katachubhidchaday Thor (7) hat Giving thi spoon of begged ood, you wl goo Tavatinsa™ ‘orl be Sued inthe chef queen’ place of thiny-sr kings ofthe gods. ‘You be fed inthe chief queen’ place offi kings wo tur the wheel. rerthing your mind may wish for you ll receive it everyday. ‘Having enjoyed great happiness you wil go forth possessionless. Destroying al your] deflements, soni each mina, wndePled. o-ttsn.s5 Ina stronger statement st, Satuppalamaletya The (8) dain: Iwas fan in the chief quce’ place of seventy Kings ofthe gods rerywhere a female ner "eansmigrated life ie. 1 vas fied in techie queen place TT sane eta etl ie he ot a he apa f ai Banwean goss se Teepe bern 4 WOMEN IN EARLY tirmraw munpuusse of iy three wheeling kings. They al conform ty wis) Tm she whose words ate iene to. (oth xr) ‘The mleip of he gees, nd the pond hana tht pratr ms ‘hiro. Many ofthe dial pans ple a hist ques enjoy many late, aching bang apy eng ‘ety. ring tended won by ters denn doe hens ‘ans, These wren hom, epee independenty oe Shera hated ‘tong tre nas ofthe Bait quen a sianoly dependent erependet inept hp sma eae ate complet fund ihe pens otc mot tou weft "iad Kp and Vaan bth often weer et ones tthe presen hsbandh(abaaepe ned the Bathe, pes {vi when heater wrong tented es eda od man ings nt ena ote hrs we sn wan they wee dependent ont stand, ae ic fy aod Sh nuns wee erdepndet sd on ne ain soe oe thy were independent derstand Itmto se dene es famicmantage i lowing we cies Beane isn {ony posing fol pane nih hs "eg nsependene ok wes om the hushed spl htt Sade Kapaa The, Tih ota queen ner pnet fe a andes a he auger ofan pet lant Becoming nfs wih the set eng df eats som nh alr ber hep hei edo, Seles ki ster veya rey ‘bt tat eno. eng ety fe re ble omens na heros moana pepe onthe pte of perio ci Ie ft bined to mer er Dirge eset ete bec fy orn hi ber ney ey nd oweng hee sae Fle (mata tat en beeper “ake ioff 0 beau one, [and do not fe lot of ig Tam unable to accept wealth that not lo get, Apadina: Ther-apadona 7 For along a I remerbor since Latained to pubery | Tre accepted nother ane ore beloved than you [to mel (os Ibs6a 28-29) Se quchy devises arse to get him to the edge ofthe elif then throws him it the precile, reeling: “The man snot the one who's wise in every single circumstance: paying atention here and there the woman ithe one whals wise, “The man ie not the one who's wise In every single creumstance; ‘gel thinking stately the womaa isthe one who's wise ps6 ys) 2, Bhadda-Kapilani as the wife of a saint adds. ail Thee Anis Woman ofthe Kapa Clan" #27) of the Thrtepadin (tp. 1578-84 70 ress), was the hve wie of tne ofthe Bodh’ chit spe, the erakon Maks Haseapa Grek asap) Thera Mak asap was reckoned the male member ofthe ‘iy many mo cl sas pcs is ‘poling appears a5# n he Tedpdina (Ap 33-533 ves). Eesccuon fhe cau compare th oponas of shan nd wie Seeman tpetertheyllow meto further Dust number ofthe 0 “Si'temesiredned n the previous econ, aed becae Beads Fapltnlyapeane prove a pericular deaed scout of the ner fenton of nawage tnd Homma in Se tector fom 00 lt 1 rabentchip. Mab Rasp apadona is pic ofthe Therpedina es eomplety stent abou he Kassap' mages, but in css preety Jering becuse ss we sal set ne conga gars sce ‘aly be te apedne of is we. The husands compart ble tpadine ope with a deserpon of hs ot pe: ung 2 spend 176 WOMEN IN EARLY INDIAN BUDDHISM ‘thapa or the departed Padumnutara Buddha (10,000 acons ago) it con cet with his family and fiends" (1-6). This is flowed by thieen ‘ers (0 7-tg) dealing the heavenly mansion he enjoyed among the nds the work palice he enjoyed asthe catdanvatin named Ubbaithe 60,000 aeons ago (during which aon he was acabavatin, presumably ‘bythe same name, ily hy times"; and the great city Ramm that ‘one akkevatins rule, The text conches withthe briefest llson ‘i presenti Hoving lied there and having left 1 retuned to the wold of gods In this, my final existence "im bor in n accomplished dan, Bom into abrahminfrily "had a masie heap of gems ight hundred milion wort of] gold shandoaed, renounced the word). The four analyte modes, and thse eight deliverance, sh special nowieges mastered, [have] done what she Budd ght! 20-20) ‘The wiftsgpadane lo opens inthe time ofPadurntar, bt it tls the buckstry tothe building ofthe thipa then, Af that time, Mabt-Kassapa ‘was then named Videba leading millionaire wth many gers in te ly of Hamat One time, long with his servants, he went to hear Pad ‘utr Buddha preath and on tat occasion the Buddha praised the di ‘ple who was foremost in the practice of sustertes. The millionaire Served the Bua alms fra wee then aspired to ata that tate ho. elf making everyone inl eis smile At that very instant Padma. tara Budaba predicted the ature arising of Gotara Buddha and the mil ‘naires eb as Kassapa, who woud indeed be foremost song the Aiscpls who practice ustertes.Gladdened by that he then lovingly served Padmuttara Buddha the rest oF isl ( ), Only then does he Buddha pss away (1) an: When that Word Chief reached nitbtna assembling [his Kinsmen and fiends ‘odo pitta the Teacher Apadana: Thert-apadana 7 sth them Vide had constructed 4 ¢hapa hat was made of gems Fisng up seven leagues [in lg] which blazed fat just does he son: Tike areal sa te in boom. 12) “The wiles apadinahere unmistakably efestohe opening ofher sands podonaby mentioning the eal tat heared in concert wth is fay and ‘lends: even torows the imagery of blazing ike the sun oa looming sa {teria acuminata) we fen te bands apadaea, Buta thoug al the els of the backstory were enough, Bbad Aplin then proceeds 0 (eseribethe tp tein fr greater deta than even Maha Kasapa some ‘what abrate fc these ets) accoumt Her apadan supplies in ineveres, 2 deseipion ofthe ship's architec fears and te uals tht, she ‘Says her husband performed there fo the ret ois ie 3-2, ‘had Kaplint apadara proceeds to describe a series of adtional root peti performed by ber husband during previous es: 1. Asa Brahmin living in Bandhumatt who gave Vpusi Budd (91.260 ‘eons agp) dea (24-30. Ara rr ofthe eatin Renaes who gave cos alms and various gil objets to eight Pacskabuddas (30-35) 5. Aa one of thre brothers in a happy landholding family outside the Benatesgtes who gave sn oa Pacekabudda (35). 4 Asa sage named Sumit, agrn inthe epon of Benares, who give a unspecified nummer of Paccekabudhasafothe] lak 4748) [ass member ofthe Kolya lan nthe Kingdom of Kasi (Benazes) who ‘with soo Kinsmen served 500 Paceetabuddhas alms fr thee months then gifted them all with monastic robes (49-5! [As aking named Nanda whose speci piety unmentioned (5) ‘asthe woridraling King Brainadata who personaly served 500 Pac ‘okabudhas (65353) ‘hadds Kpands epadina Surter proides details of Maht Kass presentfina if, inciuding hls gen name, biplace, and prerage ( 6} and the deals of he arahenship (whic occurs when he is moved st the sight ofa crow devouring some ceaure,¥ 59). None ofthese de tals—not even a reference t the austere practices for which he is best Known is found in Maa Kasay’ own epadina. er (WOMEN IN EARLY INDIAN BUDDHISM n firs te subject ofthe wife apadina is thus acl the Fhusand, bu the interest ofthe tent goes beyond mere reporageof bio. ‘aphicl tals about Maha Kesspa. Throughoutthsnaratve Bkacal. ‘Kaplni gen bt consistent is inserted nt the ch Kamm biograpbyy ‘hus produced oF her husband ‘There wa then in Hapsaatt leader known a Vide A milimaire with many gems ‘was the wie ot him back then} (2) ‘Along with that milionaie 1 slong 25 ied feo did ‘ose meri filed deeds thoroughly; (snd with fl) 1 ad good rb. Experiencing happiness both suman and a god, was rebor slong with hi, ike shadow wit the bod. 22-25) ‘And at that tine, of te ume mindy [a hs brain woman fi)... 36) «be spoke thete words tome then “Approve of his great good kama, {he oak given tothe Buddha” Then daping hands togethe |, ‘wells di then approve: "Husband this oaks gfed well 'o est Buda, the Neural One” (28-29) ‘was the chief queen ofthat king, “supreme in his troupe of women, Irma extremely dear to lee eto past ove fry] husband (3) 1 gavethat ery almsgiving ith the Kas ing ay back hen. 35) 1 was the Sage Sumit] wie, ‘napy jy and [much beore. (48) Ito shaving in tse met spprovng ofthat great alms if... (.49) Twas the Kelpie then ‘lowing his path of mere. (5) Apsilina: Ther-apadina m9 1 was ing Nanda chief queen then ‘ny every deste was ull. (52) wing in the yl garden {to} worshiped those Gane Out Ones. (54) My father having adorned me with thick ode omament five meto the mise Keeps ‘od avolded desire for me. 58) ‘When wise [Resapa a renounced allowed him in renoncng (62) “Though many of these passages are ndtv of her dependence on het Inuaband—lke his shadow"-—Baddl- pnt cer takes tis to be a ood hing: ‘After not avery long time | achieved the arate. (Being the “beaut elena ofthe resplesdentKasapl (63) ‘And as with the Buddhist queens discussed in the previous section, de pendence isnot the end afte story here Many ofthe passages just quoted are suggestive ofthe interdepen- dence oflusband and wife, who perform these pious deeds tgetes The brain who gine Vipasi Buddha a closk seems to need is wifes spproval which she give) Alo, takes but a smal seth ofthe mag ‘alon to zelize tha the wife would ave been Integral to any of these p- ties: the duses ofa wife would ineude organizing things, cooking the fod, and sewing and then replacing the oak that had been given away? In Bhadds Kap account of Ma Kaseap'almsgiving toa Pacek: ‘badd, when he was one of thre landholing brother (35-4), we eet ‘Fatensecarye teens ont mms gy fade “Spy ny ce who na emnuge sod ee 9 Gent & particulary rich glimpse into whit mustlnded hae ben the complex innerworkings of «household commie to performing sts of ert ‘The eldest brother who is Maha-Kasszpa' birth precursor i sway fom ‘hehouse when the Pucekabudha comes or sims. The youngest brother offers the Pacehabuda his eldest brother's portion of food, When the eldest resums and his wife (Bhadds Ks rebirth precstoe tls him, iat hs happened, he “does not rejoice about that almsgiing™ (abhinandita 0 dnay), so te wife take the fod back fom the Pa ‘eka and gives ito her asband. When he ten gives it ack oe Pecchabuddha himself the wits enraged Sheretreves the bow fora ‘secon time, throws away the fod, ils wp with mud, an then gives it ‘once agin tothe Pacekabudhal But when shethen nae he Pacecka, bud’ equaniminy—he has remained unmoved by the whale ene, and aceps the bowl of mud without any diference fom he way hese. ‘ted the home cooked meal—she has a change of heart She takes back ‘he bowl fora third ime, cleanses and perme lst with dared ‘wt (phat, ghee) and offer i to him wih prope reverence (ara sap)-This restores tothe whole household he mertorousnes of giving ‘lmstoa Paceekabuddhs, which mean thtia at instance, nwa, Ka. sap rebinh precursor, in several ways, would not hee made msi ‘acept for the action of his wife, ‘This imverdependence of husband and wife becomes explicit at two Points near the end of Bhadds pitas apadana, Here the yaa ofthe “et otherwise narrated nthe third perso, vith iat perton interjecons ‘suddenly shifts tothe second person paral mnveblamisasavensegmure ee ae Apadna: Trer-opadana Br Bodh af us having bulk shops, ‘going fort enouncing the word) fexpeienced the boundless tates, [and then we went to Brabma' world. 35) Seung the dangers inthe wold ve both went for as renounces. ‘Weare now fre of deflemens; ‘tamed, cooled of gone to nib. 67) ‘how in Maa atop tam cy ini ‘own ncn th ay abu bet ends mmc nay ene the ow To ‘Spar spon open he re br abd el icin tome pope ede tl oa trp. Bag ns ves he eer ey pl may iwi plan ese thc yn or Sacto ded Sting em et i tt soe Shes nis cr amen ro Wah Sng women te nen vss ait ny, Tsing pt of Then Ma Gly ere toy shone wash amp il node erin Te Sap ite nt nto rm eng ed prc ret ulin for sole afc uncer ap pe eae, ich ey onset nap In whichever place 'm reborn, because [ gave] alms fm gorgeous; *hrough ging] Buddha tasteless food sy beat has horrible stench. ‘Again when Buddha Kassapas ‘hapa was being completed, alge, 1 en gave fr sn excellent le made of gold ‘Through four fetes having spplied scented [mubstances to that tle ‘everyone of ry nbs was eed from the defect of bad oda. Having made seven thousand bowls (each adorsd with the seven gems nd filed with Claied butter, lacing fin them) a thousand wicks ‘witha mind that was very pleased proceeded tight ther al) snd li them out in seven rows {odo puja to the works los and at that time especialy asthe meriteceiver. (42-49) Ing ofthis, we an understand tht even when she was flowing ater her husband itwas she who gave als she who approred of the ask, se wh filloned after him, she who worshipped the Pacectabuddhas. Accord. ‘nly, Maha Kasspa alo disappears inthe narrative of her own aban ‘hip (761-6), Uimaey, hese areal er Jods, ot hi 3: Yasodhara as the wife of a saint ‘The female aahants interdependence wit, and independence fet, ‘vena sin husband like Maki-Kesapa seven clearer in he oer text ofthe Ther-apadina that takes up the intersection of mariage id mn ‘8 acental theme, namely the apedonaofYasdbara Tht hile wife ofthe Buddha (#28, Ap, TEs84-90)o Like Bhadd Kapllats spade, ‘Yasoahartsauobagiography also provides biographical deat ot fund ‘in the paral opadina of er husband (he Buddhdpadana). The most, ‘otbl absent deta ste ney fit that he was, afer all maid to her throughout that kami biography. In providing ese details, the Ther. padina foceily inserts Yasodhara into that biography and makes calc that she was integral to the Buddha's evestul Buddbahood (interdependence). Further her apadins assets that through her oon ‘mers making service and final/presentlifereigious practice she became 2%, ih loa bn en he Pa Te cyte an ‘Senge ot oro adie ey ighigan hae sage ee Sees cece ig eal cee ee Senter ene ge sen ce me eset emia Shas ait eer es Apaina: Thertapadna ot 4 fly Herate arahont inher own ght (dependence). Flowing the format ofthe previous section 1 begin with synopsis ofthe husbands spadina then proces with cose stay ofthe wife's, exploring the ways { which i vesponds othe absences inthe former, nd thereby farters ‘he Apadanic reflection upon the role of marrige inthe karmic waec tory fom foo pty to azahanship. "Thor arm arty Nan neparate tats hearing the name Pldhapadina (er Buddhapadania). One isthe first secon ofthe whole work (Ap. 1-6) ‘Theotheris tucked away as #3870 Therpadina Ap 1299-301). Heres ‘hinyshree verses ae tiled "The Rags of Previous Kamma" [Fubba oro plo even though ts exlophon and the absence ofthe otherwise ‘unresal concuding refrain, make clear that his isan apaddna of the Buddha notof one ofthe thea per se Boh of hese apadivas ae highly creative, unique Inthe whole cllecton and the wider tradition, and also, especialy inthe cae of The Rag of Previous Kanon very controversial (Water 1990). ‘The Buddhapedona proper is even more sent about expected bio irpbical details than the opodina of Maka-Kesapa, It mentions no ‘ames all and, excep for his erection of the ten precepts over numer ‘sive (73-79) doesnot even allude tothe wl: known tries ofthe ‘Buddha's previoas ive tak) xcept for ari mention afte "rnold saying miracle (malt rashthond, ¥. G5) it Hkewise does not even lle wo that mot famous of Buddhist Mographies, the his life bigra phy ofthe Buddha. Raber, it opens with an extraordinary detailed 2c ‘out of the 00 icy (>) lle by general description of he pleasures enjoyed as ruler of god and of men in the intermediate ives ( 49-62) and 3 homietcconcusion that euloglaes Buddhaood and en ‘courage resderlstners to take the Buddhas at models for their own practice (% 6-77). Here the root pity isnot actually performed: i is ‘merely an act ofthe imagination that reads more like 2 Tibetan shana than skammicbiogrepy. The Badd, during a previous ie, constructs ‘ava elaborately described palace and popes it with ll he dd, aceekabuaahas, and ups of Buddhas of te pst and reset, Wo then engage each other in discussion and dspay tei various powers. “The pleas resus inthe intermediate lives involve no specifi ames oF Te Asay mente in en he udp pee an as do Soe ooenon ft i apd _numbers of kings, but merely a general depiction ofthe pleasures divine snd human Kings eeceive by “just stretching out tele hand” (32-6). ‘These pleasures incude, detaled in 2 sere of petits verses, sovory ‘ends, fabulous preceus gemstones, clothes ef varios sor cine fade, all gemstones, all perfumes, ll vehicles, all guands, ll omament all maidens, granulate sugar and all solid fodstufls The fil elo ike ‘the visualization of the palace appears surprisingly Mahiysnitie in ts ‘cviation to eaderisteners o perfect the tn perfection (4 Buddha) ‘themselves, and to mare! in the untithomablencrs of Buddbahood (hic is tse the rot pey pf by the Buda)” ‘Thectber,"doguined” Buddhapadgns, “The Rags of Previous Kamm? oes conversely, lade by name and evento spec previous ives and ‘special tthe ial/present life af he Badd. After prologue inde: sng ha these verses were preached by the Buddha fo the whale comm ‘ly of monks (nuns arent mentioned) athe matic Lake Anctata (SEL ‘Anaveepta, 3) itdetals twelve indents in the feo the Baha and eserves the samc doth foe which that “rg” remained & 4-31), ‘These are not however the postive act and happy intermediate lve we would expect fom an apn, Rather the twele incidents form this Ie ‘call comparatively bd things that befell the Buddha: physi simens, slander, tacks Grom his wicked enusin Deradta, and the st yeas of lxtrme aserticiom he endure prior to becoming Buda, The sett of which these were te remaining “rape mere allo epraved and clare, ‘monly known nowhere ise inthe yet Thera literatureon te Bud, as prevous lives. The intermadiste ies they produce ental cols cons the Bud's eb precursors spent rasing in ell” and sue ng on cach. The tet concudes with 2 pithy saterent of is turn 10 merit making and eventvalAvakening (2) anda reiteration ofthe cot text in which he delared the tex (3) While both thes ters are worthy of Further coment the point for as tonotce ere is hat marriage plays no role in ether of ther, The coset ‘we come i in the mention of maidens in Buddhpedina (59) and the 2 ethno monies ih Maayan uci ring Ba ‘Sept eugene gle tmerece sree cele ‘ces “Budhana = Sk! hho) dae es Natnts a he ee hg os pda flied pc ae eh spits echt Dba acetal “Apadina: Therbapadina 8s soref te sande Sundntand Canina, wobec he Bushs ef aving peated ten “Te asf Prous Ronn (rt) Het, ds cece een of eno aap pric tay appuest gens ely te sana ie, rar "tart audio teal ou, witha comple ier: wee, im pu peg ie 2 sehr Mapua Gort (7 see Wale #904 ‘Cire soth ie wits pop ena! On he ay fet fn! sng int ea (stele Buda tt He me fescome tm seven ear ot nom Seam ofodageha ae Tim reporting ie oa Sage Testaned std} ina re Oidage has Sener fon vesynylters ie, hing ay wl: ‘yee den pl Inte il ayo Aes reas he yi i tedayat nightie, Great He, {allan my nna Where there oth ne rowing Torin nd ds © Gre Si, Timing the get iy [ei toon hn deh 6) ‘She asks that any lapae in thei long transmigron together be forgiven to which herpes Tapes rman ta neopets chistes maar Saco eemeaee neem Hibaeeaemencnmereunone ‘Soddia Toe 1S boia serena wh Yr een efSocsursen ES echiiet 2. Ti ina, a WOMEN IN EARLY (NDIAN BUDDHISM Paton show of miacles to disciples of my aching: letall dobe be cutof thercby ‘nal the teaching? assemble (9) Se procoeds to thus demonstrat her achievement wth great spectacle (e103. ‘Then in that sume conte, she declares her acl padna (35-67) ‘oncuding (85-87) wit the senda “inered three vere ret, The cove section of her autbagiogaphy coins tue diinct move ‘ents, ach of whic consis amine apadina” ints om ight a the Set .a5-4o)Yasodhare adresses the Buddhas inthe eso person, * ering hin thevcave 0 Grea Seg” (nahdman| or“ Great ro” (raat) She cals al the service she provided to him over te “enh Dilins of ies se gave to an equal number ofhisrebithprecuore s thrives and tendans She spells otthis sence in consterabe des vstng upon hin, cooking form dressing and undressing fr him, hing ‘up crething fr him to angie men cadng money, ature ages sal toms, felds,sons, daughter, leans, hoe, cows slaves, save ils anda th weak he gave her) Alf isis portrayed as being done “So Yr sk" without dsres despite al she suring # adit ened, ‘The second minapadans (46a) reals a meotnent inthe ine of Diptikara Buddha (some 100,000 regular aeons plus fou ineleabe ‘tons ago) when the Bodhisata (ure Buh Skt. dhs), then bom as the ascetic Sumedha, madehis ntl vow to become a Buds ‘reeves first prediction of ts situ relzaon. This famous nar. ‘ve absent fom both the Buddha's own apedtnas (and 0, fa the

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