Chapter Eight
Establishing the Nuns’ Order
Now at that time, the Buddha, the Blessed One, was dwelling near Kapilavatthu in the Banyan Park.
Then Mahāpajāpatī Gotamī went to the Blessed One and, on arrival, having bowed to him, stood to one side. As she was standing there, she said to him: “It would be good, lord, if women might obtain the Going-forth from home into homelessness in the Dhamma & Vinaya made known by the Tathāgata.”
“Enough, Gotamī. Don’t advocate women’s Going-forth from home into homelessness in the Dhamma & Vinaya made known by the Tathāgata.”
A second time… A third time, she said to him: “It would be good, lord, if women might obtain the Going-forth from home into homelessness in the Dhamma & Vinaya made known by the Tathāgata.”
“Enough, Gotamī. Don’t advocate women’s Going-forth from home into homelessness in the Dhamma & Vinaya made known by the Tathāgata.”105
So Mahāpajāpatī Gotamī, (thinking,) “The Blessed One does not allow women’s Going-forth from home into homelessness in the Dhamma & Vinaya made known by the Tathāgata”—sad and unhappy, crying, her face in tears—bowed down to the Blessed One, circumambulated him, keeping him to her right, and then left.
The Blessed One, having stayed as long as he liked in Kapilavatthu, set out for Vesālī. After wandering in stages, he arrived at Vesālī. There he stayed near Vesālī at the Gabled Hall in the Great Forest.
Then Mahāpajāpatī Gotamī, having had her hair cut off and donning ochre robes, set out for Vesālī together with a large number of Sakyan women. After wandering in stages, she arrived at Vesālī and went to the Gabled Hall in the Great Forest.
Then she stood there at the outer gate: her feet swollen, her limbs covered with dust, sad and unhappy, crying, her face in tears. Ven. Ānanda saw her standing there… and so asked her, “Why, Gotamī, why are you standing here… your face in tears?”
“Because, venerable sir, the Blessed One doesn’t allow women’s Going-forth from home into homelessness in the Dhamma & Vinaya made known by the Tathāgata.”
“In that case, Gotamī, stay right here for a moment while I ask the Blessed One to allow women’s Going-forth from home into homelessness in the Dhamma & Vinaya made known by the Tathāgata.”
Then Ven. Ānanda went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to the Blessed One: “Lord, Mahāpajāpatī Gotamī is standing outside the porch… her face in tears, because the Blessed One does not allow women’s Going-forth from home into homelessness in the Dhamma & Vinaya made known by the Tathāgata. It would be good if women might obtain the Going-forth from home into homelessness in the Dhamma & Vinaya made known by the Tathāgata.”
“Enough, Ānanda. Don’t advocate women’s Going-forth from home into homelessness in the Dhamma & Vinaya made known by the Tathāgata.”
A second time… A third time, Ven. Ānanda said, “It would be good, lord, if women might obtain the Going-forth from home into homelessness in the Dhamma & Vinaya made known by the Tathāgata.”
“Enough, Ānanda. Don’t advocate women’s Going-forth from home into homelessness in the Dhamma & Vinaya made known by the Tathāgata.”
Then the thought occurred to Ven. Ānanda, “The Blessed One does not allow women’s Going-forth from home into homelessness in the Dhamma & Vinaya made known by the Tathāgata. What if I were to find some other way to ask the Blessed One to allow women’s Going-forth from home into homelessness in the Dhamma & Vinaya made known by the Tathāgata?”
So he said to the Blessed One, “Lord, would a woman—having gone forth from home into homelessness in the Dhamma & Vinaya made known by the Tathāgata—be able to realize the fruit of stream-entry, once-returning, non-returning, or arahantship?”
“Yes, Ānanda.…”
“Lord, if a woman, having gone forth from home into homelessness in the Dhamma & Vinaya made known by the Tathāgata would be able to realize the fruit of stream-entry, once-returning, non-returning, or arahantship: Mahāpajāpatī Gotamī has been of great service to the Blessed One. She was the Blessed One’s aunt, foster mother, nurse, giver of milk. When the Blessed One’s mother passed away, she gave him milk. So it would be good if women might obtain the Going-forth from home into homelessness in the Dhamma & Vinaya made known by the Tathāgata.”
The Eight Vows of Respect
“Ānanda, if Mahāpajāpatī Gotamī accepts eight vows of respect [garu-dhamma], that will be her full Acceptance:
[1] “A nun who has been fully accepted even for a century must bow down, rise up from her seat, salute with hands palm-to-palm over her heart, and perform forms of respect due to superiors to a monk even if he has been fully accepted on that very day. This vow is to be honored, respected, revered, venerated, never to be transgressed as long as she lives.
[2] “A nun must not spend the Rains in a residence where there is no monk (nearby). This vow, too, is to be honored, respected, revered, venerated, never to be transgressed as long as she lives.
[3] “Every half-month a nun should expect two things from the Bhikkhu Saṅgha: (permission to) ask for the date of the Uposatha and (permission to) approach for an exhortation. This vow, too, is to be honored, respected, revered, venerated, never to be transgressed as long as she lives.
[4] “At the end of the Rains residence, a nun should invite (accusations from) both Saṅghas [the Bhikkhu and Bhikkhunī Saṅghas] on any of three grounds: what they have seen, what they have heard, what they have suspected. This vow, too, is to be honored, respected, revered, venerated, never to be transgressed as long as she lives.
[5] “A nun who has broken any of the vows of respect must undergo penance for half a month under both Saṅghas. This vow, too, is to be honored, respected, revered, venerated, never to be transgressed as long as she lives.
[6] “Only after a female trainee has trained in the six precepts for two years can she request Acceptance from both Saṅghas.… This vow, too, is to be honored, respected, revered, venerated, never to be transgressed as long as she lives.
[7] “A monk must not in any way be insulted or reviled by a nun. This vow is to be honored, respected, revered, venerated, never to be transgressed as long as she lives.
[8] “From this day forward, the admonition of a monk by a nun is forbidden, but the admonition of a nun by a monk is not forbidden. This vow, too, is to be honored, respected, revered, venerated, never to be transgressed as long as she lives.
“If Mahāpajāpatī Gotamī accepts these eight vows of respect, that will be her full Acceptance.”
Then Ven. Ānanda, having learned the eight vows of respect in the Blessed One’s presence, went to Mahāpajāpatī Gotamī and, on arrival, said to her, “Gotamī, if you accept these eight vows of respect, that will be your full Acceptance.… [Ven. Ānanda then listed the vows.]
[Mahāpajāpatī Gotamī:] “Ven. Ānanda, just as if a young woman—or man—fond of ornamentation, having bathed his or her head, having been given a garland of lotuses or jasmine or scented creepers, having accepted it in both hands, were to place it on her head, in the same way, I accept the eight vows of respect, never to transgress them as long as I live.”
Then Ven. Ānanda returned to the Blessed One and, having bowed down, sat to one side. As he was sitting there he said, “Lord, Mahāpajāpatī Gotamī has accepted the eight vows of respect. The Blessed One’s maternal aunt is fully accepted.”
“But, Ānanda, if women had not obtained the Going-forth from home into homelessness in the Dhamma & Vinaya made known by the Tathāgata, the holy life would have lasted long. The True Dhamma would have lasted one thousand years. But now that they have obtained the Going-forth, this holy life will not last long. The True Dhamma will last only five hundred years.106
“Just as a clan in which there are many women and few men is easily plundered by robbers & thieves, in the same way, in whatever Dhamma & Vinaya women get to go forth from home into homelessness, the holy life does not last long.
“Just as, when the white blight107 falls on a field of ripening wheat, that field of wheat does not last long, in the same way, in whatever Dhamma & Vinaya women obtain the Going-forth, the holy life does not last long.
“Just as, when the red rust disease falls on a field of sugar cane, that field of sugar cane does not last long, in the same way, in whatever Dhamma & Vinaya women obtain the Going-forth, the holy life does not last long.
“Just as a man might make an embankment in advance around a great reservoir to keep the waters from overflowing, in the same way, I have set forth in advance the eight vows of respect for nuns that they are not to transgress as long as they live.”
Then Mahāpajāpatī Gotamī went to the Blessed One and, on arrival, having bowed down to him, stood to one side. As she was standing there, she said to him, “How should I proceed with regard to these Sakyan women?”
Then the Blessed One instructed, urged, roused, & encouraged her with a Dhamma talk. Then, having been instructed, urged, roused, & encouraged by the Blessed One with a Dhamma talk, Mahāpajāpatī Gotamī, bowing down to the Blessed One, circumambulated him, keeping him to her right, and left.
Then the Blessed One, having given a Dhamma talk for that reason, on that occasion, addressed the monks: “I allow that nuns be given the Acceptance by monks.”
Then the nuns said to Mahāpajāpatī Gotamī, “The venerable lady is not accepted, whereas we are accepted, because it was legislated by the Blessed One: ‘Nuns should be given the Acceptance by monks.’”108
Then Mahāpajāpatī Gotamī went to Ven. Ānanda and, on arrival, having bowed down to him, stood to one side. As she was standing there, she said to him, “Ven. Ānanda, these nuns said to me: ‘The venerable lady is not accepted, whereas we are accepted, because it was legislated by the Blessed One that: “Nuns should be given the Acceptance by monks.”’”
Then Ven. Ānanda went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to the Blessed One, “Lord, Mahāpajāpatī Gotamī said that, ‘Ven. Ānanda, these nuns said to me: “The venerable lady is not accepted, whereas we are accepted, because it was legislated by the Blessed One: ‘Nuns should be given the Acceptance by monks.’”’”
“Ānanda, from the very moment that Mahāpajāpatī Gotamī accepted the eight vows of respect, she was accepted.”
Just as was the case with the Saṅgha of monks, the nuns did not all accept the Buddha’s ordinances docilely. For instance, Mahāpajāpatī Gotamī soon tried to have the first vow of respect rescinded.
Then Mahāpajāpatī Gotamī went to Ven. Ānanda and, on arrival, having bowed down to him, stood to one side. As she was standing there, she said to him, “Ven. Ānanda, I ask one favor of the Blessed One. It would be good if the Blessed One would allow the monks and nuns (to do these) according to seniority: bowing down, rising up to greet, greeting with hands raised palm-to-palm over the heart, and performing forms of respect due to superiors.”
Then Ven. Ānanda went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, Ven. Ānanda said to the Blessed One, “Mahāpajāpatī Gotamī has said, ‘Ven. Ānanda, I ask one favor of the Blessed One. It would be good if the Blessed One would allow for the monks and nuns (to do these) according to seniority: bowing down, rising up to greet, greeting with hands raised palm-to-palm over the heart, and performing forms of respect due to superiors.’”
“That is impossible, Ānanda. It cannot happen that the Tathāgata would allow bowing down, rising up to greet, greeting with hands raised palm-to-palm over the heart, and performing forms of respect due to superiors to a woman. Ānanda, even these wanderers of other sects with poorly expounded Dhammas don’t bow down to a woman, stand up to greet, salute with hands placed palm-to-palm over the heart, or perform forms of respect due to superiors to a woman. So for what reason would the Tathāgata allow bowing down to a woman, standing up to greet, saluting with hands placed palm-to-palm over the heart, or performing forms of respect due to superiors to a woman?”
Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “Bowing down, rising up to greet, greeting with hands raised palm-to-palm over the heart, or performing other forms of respect due to superiors are not to be done to a woman. Whoever should do so: an offense of wrongdoing.”
Then Mahāpajāpatī Gotamī went to the Blessed One and, on arrival, having bowed to him, stood to one side. As she was standing there, she said to the Blessed One, “Lord, with regard to those of the nuns’ training rules that are in common with those of the monks: How should we proceed with regard to them?”
“With regard to those of the nuns’ training rules that are in common with those of the monks: However the monks train in line with them, that’s how you should train in line with them.”
“But lord, with regard to those of the nuns’ training rules that are not in common with those of the monks: How should we proceed with regard to them?”
“With regard to those of the nuns’ training rules that are not in common with those of the monks: You should train in line with them as they have been legislated.”
Then Mahāpajāpatī Gotamī went to the Blessed One and, on arrival, having bowed to him, stood to one side. As she was standing there, she said to the Blessed One, “It would be good, lord, if the Blessed One would teach me the Dhamma in brief such that, having heard the Dhamma from the Blessed One, I might dwell alone, secluded, heedful, ardent, & resolute.”
“Gotamī, the qualities of which you may know, ‘These qualities lead to passion, not to dispassion; to being fettered, not to being unfettered; to accumulating, not to shedding; to self-aggrandizement, not to modesty; to discontent, not to contentment; to entanglement, not to seclusion; to laziness, not to aroused persistence; to being burdensome, not to being unburdensome’: You may categorically hold, ‘This is not the Dhamma, this is not the Vinaya, this is not the Teacher’s instruction.’
“As for the qualities of which you may know, ‘These qualities lead to dispassion, not to passion; to being unfettered, not to being fettered; to shedding, not to accumulating; to modesty, not to self-aggrandizement; to contentment, not to discontent; to seclusion, not to entanglement; to aroused persistence, not to laziness; to being unburdensome, not to being burdensome’: You may categorically hold, ‘This is the Dhamma, this is the Vinaya, this is the Teacher’s instruction.’”
Now at that time, the monks were not reciting the Pāṭimokkha to the nuns. The monks reported the matter to the Blessed One.…
“Monks, I allow the Pāṭimokkha to be recited to the nuns.”
Then the thought occurred to the monks, “By whom should the Pāṭimokkha be recited to the nuns?” They reported the matter to the Blessed One.…
“Monks, I allow the Pāṭimokkha to be recited to the nuns by the monks.”
Now at that time the monks, having gone to the nuns’ quarters, recited the Pāṭimokkha to the nuns. People were offended & annoyed & spread it about: “Those are the mistresses of these; these are the lovers of those. Now they’re going to enjoy themselves with them!” …
The monks reported the matter to the Blessed One.…
“The Pāṭimokkha is not to be recited to nuns by monks. Whoever should recite it: an offense of wrongdoing. I allow that the Pāṭimokkha be recited to nuns by nuns”
The nuns didn’t know how to recite the Pāṭimokkha. The monks reported the matter to the Blessed One.…
“I allow monks to tell nuns how to recite the Pāṭimokkha.”
Now at that time, the nuns were not confessing their offenses. The monks reported the matter to the Blessed One.…
“Monks, an offence should not not be confessed by a nun. Whoever should not confess it: an offense of wrongdoing.”
The nuns didn’t know how to confess an offense. The monks reported the matter to the Blessed One.…
“I allow monks to tell nuns how an offense is to be confessed.”
Then the thought occurred to the monks: “By whom should the nuns’ confessions be acknowledged?” They reported the matter to the Blessed One.…
“Monks, I allow the nuns’ confessions to be acknowledged by the monks.”
Now at that time nuns, on seeing a monk along a main road, on a side road, or at a crossroads, having placed their bowls on the ground, having arranged their upper robes over one shoulder, kneeling down with hands raised palm-to-palm over the heart, confessed their offenses.
People were offended & annoyed & spread it about, “Those are the mistresses of these; these are the lovers of those. Having scorned them last night, they are now asking their forgiveness.”…
The monks reported the matter to the Blessed One.…
“Nuns’ offenses are not to be acknowledged by monks. Whoever should acknowledge it: an offense of wrongdoing. Monks, I allow that nuns’ offenses be acknowledged by nuns.”
The nuns didn’t know how to acknowledge an offense. The monks reported the matter to the Blessed One.…
“I allow monks to tell nuns how an offense is to be acknowledged.” —Cv 10:1–6.2
There were both monks and nuns who were unhappy with the third vow of respect, requiring the nuns to listen to an exhortation from a monk every fortnight. The long-term benefits of this vow are obvious: It would help to ensure that the Dhamma taught and practiced by the nuns wouldn’t, over time, deviate from that taught and practiced by the monks. However, the exhortation instituted by the vow yielded immediate benefits as well.
Then Mahāpajāpatī Gotamī, together with about five hundred other nuns, went to the Blessed One and, on arrival, having bowed down to him, stood to one side. As she was standing there she said to him, “Lord, may the Blessed One exhort the nuns. Lord, may the Blessed One instruct the nuns. Lord, may the Blessed One give the nuns a talk on Dhamma.”
Now at that time the elder monks were taking turns in exhorting the nuns, but Ven. Nandaka didn’t want to exhort the nuns when his turn came. So the Blessed One addressed Ven. Ānanda: “Ānanda, whose turn is it to exhort the nuns today?”
“Lord, everyone has taken his turn in exhorting the nuns except for Ven. Nandaka, here, who doesn’t want to exhort the nuns when his turn comes.”
Then the Blessed One addressed Ven. Nandaka: “Exhort the nuns, Nandaka! Instruct the nuns, Nandaka! Give the nuns a talk on Dhamma, you brahman!”
“As you say, lord,” Ven. Nandaka responded to the Blessed One. Then, early in the morning—having adjusted his under robe and carrying his bowl & outer robe—he went into Sāvatthī for alms. After his meal, on returning from his almsround, he went with a companion to Rājaka Park. The nuns saw him coming from afar and, on seeing him, arranged a seat and set out water for his feet. Ven. Nandaka sat down on the arranged seat and washed his feet. The nuns, having bowed down to him, sat to one side.
As they were sitting there, Ven. Nandaka said to them: “This will be a question-response talk, sisters. Where you understand, you should say, ‘We understand.’ Where you don’t, you should say, ‘We don’t understand.’ Where you are doubtful or perplexed, you should question me in response: ‘How is this, venerable sir? What is the meaning of this?’”
“Venerable sir, we are gratified & delighted that you invite us in this way.”
“So then, sisters, what do you think? Is the eye constant or inconstant?” “Inconstant, venerable sir.” “And is that which is inconstant easeful or stressful?” “Stressful, venerable sir.” “And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”
“No, venerable sir.”
[Similarly with the ear, nose, tongue, & body.]
“What do you think, sisters? Is the intellect constant or inconstant?” “Inconstant, venerable sir.” “And is that which is inconstant easeful or stressful?” “Stressful, venerable sir.” “And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”
“No, venerable sir. Why is that? Because we have already seen it well as it has come to be, with right discernment, that these six internal media are inconstant.”
“Good, good, sisters. That’s how it is for a disciple of the noble ones who has seen it as it has come to be with right discernment.
“Now what do you think, sisters? Are forms constant or inconstant?” “Inconstant, venerable sir.” “And is that which is inconstant easeful or stressful?” “Stressful, venerable sir.” “And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”
“No, venerable sir.”
[Similarly with sounds, aromas, flavors, & tactile sensations.]
“What do you think, sisters? Are ideas constant or inconstant?” “Inconstant, venerable sir.” “And is that which is inconstant easeful or stressful?” “Stressful, venerable sir.” “And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”
“No, venerable sir. Why is that? Because we have already seen it well as it has come to be, with right discernment, that these six external media are also inconstant.”
“Good, good, sisters. That’s how it is for a disciple of the noble ones who has seen it as it has come to be with right discernment.
“Now what do you think, sisters? Is eye-consciousness constant or inconstant?” “Inconstant, venerable sir.” “And is that which is inconstant easeful or stressful?” “Stressful, venerable sir.” “And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”
“No, venerable sir.”
[Similarly with ear-consciousness, nose-consciousness, tongue-consciousness, & body-consciousness.]
“What do you think, sisters? Is intellect-consciousness constant or inconstant?” “Inconstant, venerable sir.” “And is that which is inconstant easeful or stressful?” “Stressful, venerable sir.” “And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”
“No, venerable sir. Why is that? Because we have already seen it well as it has come to be, with right discernment, that these six consciousness-groups, too, are inconstant.”
“Good, good, sisters. That’s how it is for a disciple of the noble ones who has seen it as it has come to be with right discernment.
“Just as when the oil in a burning oil lamp is inconstant & subject to change, its wick is inconstant & subject to change, its flame is inconstant & subject to change, its light is inconstant & subject to change. If someone were to say, ‘The oil in that burning oil lamp is inconstant & subject to change, its wick is inconstant & subject to change, its flame is inconstant & subject to change, but as for its light, that is constant, everlasting, eternal, & not subject to change’: Would he be speaking rightly?”
“No, venerable sir. Why is that? Because the oil in that burning oil lamp is inconstant & subject to change, its wick is inconstant & subject to change, its flame is inconstant & subject to change, so how much more should its light be inconstant & subject to change.”
“In the same way, sisters, if someone were to say, ‘My six internal media are inconstant, but what I experience based on the six internal media—pleasure, pain, or neither pleasure nor pain—that is constant, everlasting, eternal, & not subject to change’: Would he be speaking rightly?”
“No, venerable sir. Why is that? Because each feeling arises dependent on its corresponding condition. With the cessation of its corresponding condition, it ceases.”
“Good, good, sisters. That’s how it is for a disciple of the noble ones who has seen it as it has come to be with right discernment.
“Just as when the root of a great, standing tree—possessed of heartwood—is inconstant & subject to change, its trunk is inconstant & subject to change, its branches & foliage are inconstant & subject to change, its shadow is inconstant & subject to change. If someone were to say, ‘The root of that great, standing tree—possessed of heartwood—is inconstant & subject to change, its trunk is inconstant & subject to change, its branches & foliage are inconstant & subject to change, but as for its shadow, that is constant, everlasting, eternal, & not subject to change’: Would he be speaking rightly?”
“No, venerable sir. Why is that? Because the root of that great, standing tree—possessed of heartwood—is inconstant & subject to change, its trunk is inconstant & subject to change, its branches & foliage are inconstant & subject to change, so how much more should its shadow be inconstant & subject to change.”
“In the same way, sisters, if someone were to say, ‘My six external media are inconstant, but what I experience based on the six external media—pleasure, pain, or neither pleasure nor pain—that is constant, everlasting, eternal, & not subject to change’: Would he be speaking rightly?”
“No, venerable sir. Why is that? Because each feeling arises dependent on its corresponding condition. With the cessation of its corresponding condition, it ceases.”
“Good, good, sisters. That’s how it is for a disciple of the noble ones who has seen it as it has come to be with right discernment.
“Just as if a dexterous butcher or butcher’s apprentice, having killed a cow, were to carve it up with a sharp carving knife so that—without damaging the substance of the inner flesh, without damaging the substance of the outer hide—he would cut, sever, & detach only the skin muscles, connective tissues, & attachments in between. Having cut, severed, & detached the outer skin, and then covering the cow again with that very skin, if he were to say that the cow was joined to the skin just as it had been: Would he be speaking rightly?”
“No, venerable sir. Why is that? Because if the dexterous butcher or butcher’s apprentice, having killed a cow, were to… cut, sever, & detach only the skin muscles, connective tissues, & attachments in between; and… having covered the cow again with that very skin, then no matter how much he might say that the cow was joined to the skin just as it had been, the cow would still be disjoined from the skin.“
“This simile, sisters, I have given to convey a message. The message is this: The substance of the inner flesh stands for the six internal media; the substance of the outer hide, for the six external media. The skin muscles, connective tissues, & attachments in between stand for passion & delight. And the sharp knife stands for noble discernment—the noble discernment that cuts, severs, & detaches the defilements, fetters, & bonds in between.
“Sisters, there are these seven factors for awakening through whose development & pursuit a monk enters and remains in the effluent-free awareness-release & discernment-release, having directly known & realized them for himself right in the here-&-now. Which seven? There is the case where a monk develops mindfulness as a factor for awakening dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in relinquishment. He develops analysis of qualities… persistence… rapture… calm… concentration… equanimity as a factor for awakening dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in relinquishment. These are the seven factors for awakening through whose development & pursuit a monk enters and remains in the effluent-free awareness-release & discernment-release, having directly known & realized them for himself right in the here-&-now.”
Then, having exhorted the nuns with this exhortation, Ven. Nandaka dismissed them, saying, “Go, sisters. The time has come.” The nuns, delighting in and approving of Ven. Nandaka’s exhortation, got up from their seats, bowed down to him, circumambulated him—keeping him to the right—and went to the Blessed One. On arrival, having bowed down to the Blessed One, they stood to one side. As they were standing there, the Blessed One said to them, “Go, nuns. The time has come.” So the nuns, having bowed down to the Blessed One, circumambulated him—keeping him to the right—and left.
Then, not long after the nuns had left, the Blessed One addressed the monks: “Monks, just as on the Uposatha day of the fourteenth, people at large are not doubtful or perplexed as to whether the moon is lacking or full, for it is clearly lacking; in the same way, even though the nuns are gratified with Nandaka’s Dhamma-teaching, their resolves have not yet been fulfilled.” So he addressed Ven. Nandaka: “In that case, Nandaka, exhort the nuns again tomorrow with the exact same exhortation.”
“As you say, lord,” Ven. Nandaka replied. Then, after the night had passed, early in the morning—having adjusted his under robe and carrying his bowl & outer robe—he went into Rājagaha for alms… [as before, up to:]
Then, not long after the nuns had left, the Blessed One addressed the monks: “Monks, just as on the Uposatha day of the fifteenth, people at large are not doubtful or perplexed as to whether the moon is lacking or full, for it is clearly full; in the same way, the nuns are gratified with Nandaka’s Dhamma-teaching, and their resolves have been fulfilled. Of these five hundred nuns, the most backward is a stream-winner, not destined for the planes of deprivation, headed to self-awakening for sure.”
That is what the Blessed One said. Gratified, the monks delighted in the Blessed One’s words. — MN 146
Mahāpajāpatī Gotamī:
Awakened! Hero! Homage to you,
highest of all beings—
you who’ve released me
and many other people
from suffering!
I’ve
comprehended all stress,
dried up craving, the cause,
developed the eightfold path,
and touched cessation.
Before I was mother, son,
father, brother,
grandmother.
Not knowing things as they were,
I wandered on
without respite.
But now that I’ve seen the Blessed One,
this is my last body-heap.
Birth & wandering-on
are totally ended.
There is now
no further-becoming.
I see the disciples gathered,
their persistence aroused,
resolute, constant
in strong exertion:
This is the worship of the Buddhas.109
