Therigatha5.8

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Adapted from Archaic Translation By Mrs. Rhys Davids 1909

Compared with the Pali Tipitaka at www.tipitaka.org

5.8 Sona, 'Bahuputtika,' Daughter Of A Clansman Of Savatthi, Foremost Of The Theris Who Were Eminent In Strenuous Will

She, too, was born at the time when Padumuttara was Buddha, at Hansavati, in a clansman's family. One day she sat listening to the Master, and hearing him place a Bhikkhuni at the top of those distinguished for capacity of effort, she vowed that this rank should one day be hers. And after many happy rebirths, she came to being, when this Buddha lived, in a clansman's family at Savatthi. She became, when married, the mother of ten sons and daughters, and was known as 'the Many-offspringed.' When her husband renounced the world, she set her sons and daughters over the household, handing over all her fortune to her sons, and keeping nothing for herself. Her sons and daughters-in-law had not long supported her before they ceased to show her respect. And saying, 'What have I to do with living in a house where no regard is shown to me?' she entered the Order of Bhikkhunis. Then she thought: 'I have renounced the world in my old age; I must work strenuously.' So, while she waited on the Bhikkhunis, she resolved also to give herself to ascetic Dhamma(meditation etc.) all night. And she followed ascetic Dhamma(meditation etc) thus, firm and unmoving, as one might cling doggedly to a pillar on the veranda, or to a tree in the dark, for fear of hitting one's head against obstacles, never letting go. Upon that her strenuous energy became known, and the Master(Buddha), seeing her knowledge maturing, sent forth his radiant ethereal form there, and appearing as if seated before her,said thus:

'The person who, living for an hundred years, Sees never that which is the best of all, the Dhamma(path to eternal life), Had better live no longer than one day, So one sees (in meditation/ passato[1]) within that day, that which is best of all, the Dhamma(path to eternal life)!' And when he had thus spoken, she attained Arahantship(enlightenment equal to Buddha). Now, the Bhagwa(Lord Buddha), in assigning rank of merit to the Bhikkhunis, placed her first for capacity of effort. One day, pondering on this, she blissfully said thus: Ten sons and daughters did I bear within This heap of visible decay. Then weak And old I drew near to a Bhhikkuni. (102) She taught to me the Dhamma(path of eternal truth), in which I learnt The factors, organs, bases of this self are all- Impermanent compound. Hearing her words, And shaving off my hair, I renounced the world. (103) Then as I grappled with the threefold training[2], [sheel(virtue), samadhi(meditation), Panna(direct divine understanding)] Clear shone for me the Eye Celestial. <p style="text-align:center;">I know the 'how' and 'when' I came to birth <p style="text-align:center;">Down the long past(past lives known), and where it was I lived. (104) <p style="text-align:center;">I understand the cause & effect, and my mind <p style="text-align:center;">In utmost composure concentrated. <p style="text-align:center;">Mine is the ecstasy of freedom(vimokkha/vimukti) won <p style="text-align:center;">Holding to nought, I in Nibbana live. (105) <p style="text-align:center;">This five-grouped being(self) have I understood. <p style="text-align:center;">Cut from its root(of rebirth), all onward growth is stayed. <p style="text-align:center;">I too am stayed, victor on basis(idea) sure, <p style="text-align:center;">Immovable. Rebirth comes never more. (106)

[1] Passato : To see, this also refers to the foremost insight meditation called 'Vipassana' taught by Buddha in which attention is focussed on inner phenomenon (breath,body,emotions , sensations & mind) with detachment (samata/equanimity) leading to self-awakening & enlightenment. Here passato means- to see within(insight) which is the exercise of meditation.

[2] Three trainings are : i. Sheel(Moral precepts) ii. Samadhi(Meditation & achieving trance states) iii. Panna (Direct divine understanding borne from the meditative trance states)

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At the time of the Buddha there lived in Savatthi a woman named Sona who had ten children. She had spent her entire life occupied with the welfare of her children. She had enjoyed nursing them, feeding them, educating them and when they were older, finding suitable partners for them. Her whole life centred around her children and soon she was known as ‘Sona with many children’.

Sona’s husband was a lay devotee of the Buddha. As his children were all married and his responsibilities reduced, he spent more and more time studying and practising the Dhamma. Before long he was totaly inspired by the Teachings. He decided to join the Holy Order. It was not easy for Sona to accept this decision, but instead of holding him back she decided that she too would lead a more religious life. With this in mind she divided up her wealth and land among her children and asked them to support her by providing her with the bare necessities of life. She then spent her time in religious activities as a lay devotee of the Buddha.

For some time all went well. Then, one by one, her children and their spouses began to feel that she was a burden to them. They had never really accepted their father’s decision to join the Noble Order and they resented supporting their mother who was now spending most of her time in religious devotion. Forgetting how much she had done for them, they started quarrelling amongst thenselves on an equitable division of her support and care. They all felt that it had been an unfair arrangement in which each of them had to bear an unfair proportion of her support. To them the mother who had sacrificed so much became a nuisance and a burden.

This ungrateful treatment caused great suffering to Sona, who had sacrificed her entire life for her children. She became bitter and angry. She had expected her children to support her in her old age as was the custom in India. Having distributed her wealth among them she had no means to support herself. Disillusioned, she decided to seek solace from the Buddha.

After listening to one of the Buddha’s nuns, Sona began to analyze her feelings and disappointment in her children. Had she sacrificed her life for them and nurtured them selflessly or had she done it with expectation of return? Had she given unconditional love to her children? How did her feelings compare with the compassion and loving-kindness the Buddha advocated?

Sona decided to join the Buddha’s order of nuns to practise and develop selfless love and virtues. Following her husband’s path, she became a nun. Before long, however, Sona realized that she had taken her old habits with her into the order. She was an old woman who was set in her ways. Joining the order had not changed her as a person. Often she was a target for criticism by younger nuns as she had difficulties in changing her ways. Sona realized that attaining spiritual purity was no easy task.

Sona began to practise mindfulness and self-observation in earnest. She had to be aware of her emotions and weaknesses and discipline her mind. Because she had entered the order in her latter years Sona knew that she had to work with effort. She practised meditation with urgency, often passing the entire night in sitting and walking meditation. So as not to disturb others, she started to meditate in the lower hall in the dark by guiding herself with the pillars. Before long her determination and effort resulted in Sona attaining Arahantship. She describes her attainment in her own words:

<p style="text-align:center;">"Then the other Bhikkhunis <p style="text-align:center;">Left me alone in the convent. <p style="text-align:center;">They had given me instructions <p style="text-align:center;">To boil a cauldron of water. <p style="text-align:center;">Having fetched the water <p style="text-align:center;">I poured it into the cauldron. <p style="text-align:center;">I put the cauldron on the stove and sat, <p style="text-align:center;">Then my mind became composed. <p style="text-align:center;">I saw the aggregates as impermanent, <p style="text-align:center;">I saw them as suffering and not self. <p style="text-align:center;">Having expelled all cankers from my heart, <p style="text-align:center;">Right there I attained Arahantship." <p style="text-align:center;">-- ( Apadana 234-236)

When the other nuns retuned they asked Sona for the hot water and she realized that she had not as yet boiled it. Using the supernormal powers that she now possessed and the fire element Sona heated the water and offered it to the nuns, who reported her extraordinary feat to the Buddha. The Buddha declared Sona as foremost among the nuns who put forth great effort and praised her effort and attainment by saying:

<p style="text-align:center;">"Though one should live a hundred years <p style="text-align:center;">As a lazy, sluggish person, <p style="text-align:center;">Better it is to live a single day <p style="text-align:center;">Firmly arousing one’s energy." <p style="text-align:center;">-- (Dhammapada 112)

Sona’s story is one from which we can all learn. Children who read this should reflect on their responsibilities to their parents. Our parents took care of us when we were too young to take care of ourselves, taught us right from wrong and showed us the Dhamma. The Buddha said that even if we carried our parents on our shoulders for our entire lifetime (shoulder the responsibility of their care and comfort) we would not be able to settle the obligation we owe them for what they have done. The effects of what one does to one’s parents have forceful results. Both the wholesome and unwholesome deeds we perform towards our parents have serious consequences.

For parents there is much to learn from Sona. We do not own our children. How can we, when we do not even own ourselves? Children should fulfill their obligations to their parents. We should show them by example. But bringing up children in Western society is even more difficult than bringing them up in the East. If our children don’t fulfil their duties we must remember that the Buddha said that we are our own saviours. Nothing is gained by reflecting on their omissions and getting bitter and angry. But much can be gained by disciplining ourselves and purifying our own minds. The cause of suffering – craving lies within us. All we can do is to ensure that we have done our best for our children. We cannot save them just as they cannot save us. In the end each of us is our own saviour.