“what can a woman with two fingers length of intelligence accomplish?”

The following is a conversation between a nun named Somā and the Māra (symbol of and anthromorphised for everything that is evil and negative – physically, psychologically, emotionally – barring one from  progressing on the path of moral purification). One day the nun Somā went on her usual alms round and after having her fore-noon meal, she went into a forest named Andhavana for her solitary practice for the day. Then the Māra appeared there and said the following verse to discourage her from her practice, to “arouse fear, trepidation, and horripilation” in her, as the text says.

That state which sages obtain,
a very difficult feat indeed.
A woman of only two fingers’ length of wisdom,
is not able to accomplish that.

Soma realized that it is only the Māra who could say this kind of statements to discourage her from her practice. She then replied as follows –

Why would womanhood matter
when one’s mind is so well composed,
when there is knowledge flowing (smoothly),
and she properly sees the Dhamma?

Māra’s trick applies only to those
who fret over, thinking –
“I am a male”; “I am a female”, or
“I am something else”.

Personally these are some of my most favorite verses in the Pāli literature. Māra’s remark here, I think, can be taken as a reflection of a general scornful attitude to women’s capabilities to do anything beyond the kitchen (here metaphorically referred to as two fingers’ length of wisdom as women use their fingers to measure the amount of water in a rice pot). It may sound insulting, but, Soma replies very calmly. The Bhikkhunīsaṁyutta of the Saṁyuttanikāya records some other instances of the Māra making similar disparaging remarks to dissuade Buddhist nuns from their practice.  In each case the replies of the nuns are witty and powerful – challenging the Māra on his narrow understanding of women and their capacities. Instead of being agitated, the nuns, like Soma in this case, emphasize that in the context of practicing the dhamma, when one’s mind is well-composed, the very question of gender is irrelevant. Soma’s own accomplishments and her reply to the Māra can be very inspiring for us today, as we see so many people disrespecting women – even in Buddhist societies.

(The main passage can be found here as Somasutta. Some very good translations can also be found here  and here. I like translating this kind of texts for my own practice, imperfect as my translations maybe right now. )

what a ruler should abandon, what a ruler should cultivate

The following is a brief reflection on a chapter from the Dvāviṁśatyavadāna (its Sanskrit text can be found here), a collection of Sanskrit stories, in twenty three chapters, framed as conversations between Upagupta and Aśoka, that demonstrate the importance of Buddhist religious and ritualistic practices. These practices include generosity, upholding moral values, worshipping Buddha images, bathing Buddha statues, offering lights, incense and so on. My reflection is on the fifth chapter titled as Puṇyakāmakathā – a conversation on acquisition of merits. This chapter is interesting for me as it includes some ethical advice on how a king should rule a country. The following are some of the suggestions on good qualities of a king. This is not an exact translation, which I hope to do someday.

It says that a ruler should protect his citizens, becoming a support, just like a tree that provides fruits and flowers to many people (5.32). The power and victory over the people will not remain strong (forever) in the same way the fruits that are ripe have the attributes of taste and juice (5.33) implying that the legacy of the rulers live with what the king gives to the citizens. It goes onto discouraging the king not to follow immoral deeds (pāpa) emphasizing that those who do immoral activities encounter great suffering everywhere they seek for happiness (5.34-37). Therefore, great effort should be invested to eliminate the accumulations of all immoral deeds (pāpasaṃcayam), to overpower the heaps of enmity (dveṣasaṃrambha) and to undertake beautiful actions (śubhe karma samācara). It further elaborates that there is nothing as immoral as having enmity (dveṣa) and no greater austerity than tolerance (kṣānti). Therefore, the king should cultivate tolerance by exercising it with different ways (vividhaiḥ naya) (5.38-40).

Having one’s heart shot by enmity/anger/hatred does not allow one to experience peace of mind (śama), joy (prīti) or happiness (sukha). Also affected by enmity, one can neither have good sleep (nidrā) and nor have self-control (dhṛti). Strewn by anger one’s heart is blinded and enflamed. Anger makes a beautiful person look decaying, it darkens a person’s vision. It is a muderer for the ones who seek dharma – a righteous life. Therefore, one should abandon anger and one who can eliminate anger lives happily in this life and next (5.41-46). Then the text discusses about the significance of taming one’s own mind because an untamed mind is more dangerous than a drunken elephant let loose. One should take the vows of protecting one’s mind (5.47-50). The text uses some metaphors to explain the importance of righteousness (dharma), ethics (nīti), and law (nyāya) (5.51-52).

A good ruler, according to this text, is one who is able to feel the pains and happiness of others in the same way he feels his own pains and happiness. As long as a ruler rules the kingdom/country by righteousness so long would there be completeness, prosperity, satisfaction, and joyful pleasures in the country (5.53-54). It makes a list of some specific virtuous acts with their corresponding results using beautiful metaphors. Some of the qualities listed are: generosity (dāna), truthfulness (satya), moral restraints (śīla), knowledge (jñāna) (5.55-59). The imageries in these verses are very beautiful. I hope to translate them soon. So, this quick reflection is not complete as yet.

This text reminded me of the dasa-rājadharma – a list of ten good qualities of a king, found in the Jātakas. I think this passage is important when we think about Buddhist conception of righteous governance. In addition to its didactic values the literary quality of this text, particularly the imageries used for moral qualities, are remarkable.

 

সন্ধ্যা নেমে এলো বন্ধু সূর্য ডুবে যায়,

সন্ধ্যা নেমে এলো, বন্ধু, সূর্য ডুবে যায়,
সময় হলো, ফিরে এসো, নিজের সীমানায়।
কোন অদৃষ্টের খোঁজে তুমি ঘুরছো তেপান্তরে,
বেনামী এক বাঁধিছে ঘর তোমারই অন্তরে।
সারাটা দিন ঘুরে বন্ধু, পেলে না যার খোঁজ,
তোমার আঙিনাতেই সে জন হেঁটে বেড়ায় রোজ।
যার দরশন আশায় আশায় ফেলো দীর্ঘশ্বাস,
কত কাছে পেয়েও মিঠে না, হায় তারে পাওয়ার আশ।
চক্ষু মেলি তাকাও তুমি তোমার চারিপাশে,
পড়শী তোমায় ধরা দিবে পরম বিশ্বাসে।

The power of our refuges

When I was in my most intense pain, meditation became a refuge for my mind. Mettā meditation was so effective at focusing my mind that, somehow, my intense pains would vanish for a time. I found myself taking refuge in my breath during my bone marrow biopsy and MRI scans, allowing my mind to dwell in a comfortable space during some rather uncomfortable procedures.

In the hospital, I found my speech and actions could become refuges for my family and caregivers — providing them with a space where they could feel calm, positive and helpful. I try to be honest and let people help me when they can. I try to use the spirit of irony to take the edge off my complaints. Simple courtesies of thanks and asking nurses and aides how their days are going have gone a long way to making sure my care team knows that they can breathe easy around me.

(The above quote is from Aaron Lee’s reflections on his experience of dealing with cancer. The full reflection is available here. Aaron Lee passed away on the 21st of October, 2017. Aaron had a blog named ‘Angry Asian Buddhist‘ where he wrote about the experience of Asian immigrant Buddhists in the USA. Here is an article on Aaron that was published in the popular Buddhist magazine Lion’s Roar. Although I did not meet Aaron personally, what I heard and read about him touched me very deeply. )

আমি আবার ও ফিরে আসব বৌধনাথ !

আমি আবারো ফিরে আসবো বৌধনাথ,
তোমার চারদিকে ঘুরে চংক্রমণ করতে।
আমি আবারো ফিরে আসবো,
তোমায় ছুঁয়ে একান্ত নিভৃতে কিছু কথা বলতে।
এবং নিজের সবচেয়ে বিশ্বস্ত কিছু প্রতিজ্ঞা করতে
আমি ফিরে আসবো তোমার কাছেই।
তিন কি চারবার ঘুরতে গিয়ে ঘুরবো অনেক বার।
মিশে যাবো ধূপ, বাতি, আর মানুষের ঘামের গন্ধমাখা ঘোরে
শত শত লোকের স্বগত মন্ত্র পাঠ মনে হবে অস্ফুট কূজন ।
আমি শুধু ঘুরবো আপন মনে, চক্রাকারে,
যেমনটা পৃথিবীও সূর্যের চারিদিকে ঘোরে নিজ কক্ষপথে।
আমার গতিপথ পৃথিবীর মতো সুনিয়ন্ত্রিত নয় বলে,
কখনো হয়তো বিচ্যুত হবে পথচলা,
অনাহুত চিন্তা হয়তো বিক্ষিপ্ত করবে আমার চেতনা।
অথবা, কোনো পরিচিতজনের আলাপে, ঘনিষ্ঠতার আবেশে
হয়তো মতিভ্রম হবো আমি আবারো।
আমার মন্থর ও বিষন্ন পদক্ষেপ যদি ব্যাঘাত করে
দৃঢ় ও উদ্দীপ্ত বিশ্বাসী কোনো বৃদ্ধার সাষ্টাঙ্গ প্রণতি,
সুনির্দিষ্ট নিয়মে আমি ক্ষমা চেয়ে নেব তোমার কাছেই ।
(৯/১১/২০১৭)

senses are like sharp blades

Once the Blessed One was dwelling at the Jetavana monastery of Anāthapiṇḍaka. Then Bhikkhuni (nun) Ālāvikā dressed up, took her begging bowl and robe and entered Sāvatthi for fore-noon alms. Having gone on alms round, she took her meal, and while returning she, being one who seeks seclusion, entered the Andhavana forest. Then Māra, the evil one, approached Bhikkhuni Ālavikā to arouse fear, stupefaction, and horripilation in her so that she’d recede from her seclusion. Approaching near her, Māra said the following in a verse –

“There is no release in the world,

what would you accomplish with this seclusion?

Enjoy the sensual pleasures,

you won’t regret afterwards.”

Hearing these words, Bhikkhuni Ālāvikā thought “who is this indeed, human or non-human, that speaks this verse?” She realized “it must be the Māra, the evil one”.  Bhikkhuni Ālavikā thought ” He must have come to arouse fear, stupefaction, and horripilation in me so that I would recede from this seclusion”.  Then realizing “it is Māra, the Evil one” she replied as follows, in a verse –

“There is a release in the world,

which I happily touched with wisdom.

You do not know that feat,

being the Evil one, a friend of indolence.

 

The senses are like sharp blades,

the excessive pounding of the aggregates.

What you call sensual pleasures,

that I call as displeasure.”

Then Māra, the Evil one, realizing “oh, Bhikkhuni Ālāvikā knows it is me”, disappeared then and there, sad and despondent.

(The above is a translation of the Ālavikāsutta from the Bhikkhunīsaṃyutta section of the Saṃyuttanikāya. There are other translations also here and here)