The Buddha's Sister: "Beautiful Joy"

Myanmarpedia (Burmese Buddhist records) edited by Wisdom Quarterly

Enthralled with her own beauty and popularity even as a nun, Sundari Nanda managed to break free and become enlightened (en.domotica.net)

Sundari Nanda
Nanda was the the stepsister of Prince Siddhattha (who years later became the Buddha), the daughter of his father King Suddhodana and his adoptive mother Queen Maha Pajapati Gotami (the sister of Siddhattha's biological mother).

Because she brought great pleasure and joy to her parents, she was named Nanda, which means joy and pleasure. Nanda grew up to be extremely graceful and beautiful and was often referred to as Sundari Nanda or "Nanda the Beautiful."

When her mother, Queen Maha Pajapati, and other Sakyan ladies gave up the household life to take up the spiritual life, Sundari Nanda decided to join them. However, she did not do so out of confidence in the Buddha or the Dhamma. She was ordained as a nun to conform to the wishes of her relatives, whom she loved greatly.

Lovely Nanda was very popular and respected by everyone. People were touched by the sight of a stunning royal daughter, the sister of the Buddha, wandering the streets for alms in the simple saffron robes of a nun.

Her mind, however, was not on her enlightenment and emancipation from rebirth and suffering (samsara). She was instead enthralled with her beauty and popularity.

She knew this was not in keeping with the high ideals of the Noble Order. Afraid that the Buddha would admonish her for her vanity and preoccupation with beauty and popularity, she avoided seeing him.

One day the Buddha called for all of the female monastics in residence near him to come one at a time for instruction. Sundari Nanda did not comply because she felt guilty and did not want to face him. The Buddha then called for her specifically. She came and he gave her spiritual instruction that emphasized all of her good qualities.

Even though this discourse made her feel joyful and uplifted, the Buddha realized that her mind/heart (citta or stream of consciousness) was not yet ready for a liberating discourse on the Four Noble Truths.

Seeing that she was still enthralled with her beauty, he created an exquisite vision of a beautiful youthful maiden whose beauty surpassed lovely Nanda’s own radiance. He then caused the image to suddenly age before her eyes.

Sundari Nanda's vision: Beauty fades quickly with time lapse magic.

Sundari Nanda saw the beautiful maiden shrivel, her skin growing wrinkled and discolored, her hair turning grey and falling out. She saw the exquisite form collapse with in frailty and finally die, bloat, and disintegrate into a mass of foul liquid, and bones, and dust.

As the body decomposed becoming an unspeakably ugly sight, bloated with worms and giving a stench, lovely Nanda realized the nature of this body with which she had been so preoccupied. Disillusioned and finally freed of the fetter of a long held attachment, her mind was ready to see clearly the profound teaching of the Buddha's Dhamma (Dharma).

The Buddha then explained to her the liberating Doctrine of impermanence and the hidden repulsive aspects of her very beautiful body. He gave her the loathsomeness of the body (in 32 parts) as her special subject of meditation.

Because of her strong attraction to her beauty -- even in light of the vision that had temporarily freed her of it -- it was necessary for her to contemplate the loathsomeness of the body to penetrate the Truth.

In no long time, Sundari Nanda attained full enlightenment (became an arahant) and expressed her struggle for this supreme attainment and the bliss of nibbana (nirvana) as follows:

“Nanda, behold this body,
Ailing, impure, and putrid,
Develop the meditation on the foul,
Make the mind unified, well composed.
As is this so was that,
As is that so this will be [cause and effect],
Putrid, exhaling a foul odor,
A thing in which fools delight.
Inspecting it as it is,
Unwearying by day and night,
With my own wisdom I pierced right through,
And so saw for myself.
As I dwelled ever heedful,
Dissecting it with methodical attention
[parsing the body into its contituent parts with the mind],
I saw this body as it really is,
Both inside and outside, internal and external.
Then I became disenchanted with this body,
My inward attachment faded away.
Being diligent and detached at heart,
I live in peace, fully quenched.”

– (Therigatha 82-86)

(Gnostic Nunnery)

Foremost in Wisdom (the Nun Khema)

Hellmuth Hecker (Buddhist Women at the Time of the Buddha) Wisdom Quarterly update

(-William/Flickr.com)

The Buddha had two foremost female disciples, the nuns Khema and Uppalavanna, just as there were two foremost disciples in the Order of Monks, namely Sariputta and Moggallana.

The name Khema means well-settled or composed or security. It is a synonym for nirvana. The nun Khema belonged to a royal family from the land of Magadha, India, where the Buddha resided as he spread the Dharma.

When she was of marriageable age, young Khema became one of the chief consorts of King Bimbisara, the ruler of Magadha. As beautiful as her appearance was her life as a princess-in-waiting. King Bimbisara was a great supporter devoted to the Buddha and his message.

When Khema heard about the Buddha from her husband, she became interested. But she was reluctant to become involved with his teaching: She felt that the Dharma of an ascetic teacher might run counter to her life of indulgence in sense-pleasures.

The king, however, knew how he could influence her to listen to the teaching. He described at length the harmony, peace, and beauty of the Buddhist monastery in the Bamboo Grove, where the Buddha frequently resided as he toured the country on foot. She loved beauty, harmony, and peace and was therefore persuaded to visit.

Decked out in her royal splendor, she went to the monastery. The Enlightened One spoke to her and explained the law of impermanence of all conditioned beauty. She penetrated this sutra fully. And still dressed in royal garments, she attained enlightenment.

Just like the Buddhist monk Mahakappina -- a former king -- she likewise became liberated through the power of [her previous karma ripening as] the Buddha spoke. She realized the Truth still dressed in the garments of a lay person.



With her husband's consent, she joined the Order of Nuns. Such an attainment, like lightning, is only possible when the seed of wisdom has long been ripening and virtue is fully matured.

An ordinary person hearing Khema's story marvels at the wonder of the sudden attainment. But it was not the strength of what the Buddha said alone; Khema's attainment had a great deal to do with her own karma (actions).

A supremely enlightened buddha sees beyond appearances. This woman did not come to full liberation accidentally. Rather, it came about like this.

In former times whenever a buddha appeared in the world, then-Khema also appeared nearby, or so it has been said in the texts. Due to her inner attraction towards the highest Truth (dharma or "unchanging Truth" the Dharma, or doctrine, points towards), she always came to birth wherever the bearer and proclaimer of such Truth lived.

It is said that innumerable ages ago she had sold her beautiful hair to give alms to the Buddha Padumuttara. During the time of the Buddha Vipassi, which was 91 aeons ago, she had been a teacher of Dharma. Further it is told, that during the three buddhas of our present and very fortunate aeon prior to the historical Buddha Gautama, Khema (in former lives) was a lay disciple who gained happiness by building abbeys for the community of Buddhist monastics.



While most living beings mill about heavenly or hellish realms during the life of a buddha, Khema always gravitated to the source of wisdom by her inner affinity to such teachings. When there was no supremely enlightened buddha appearing in the world, which is most of the time, she was reborn at the time of non-teaching (pacceka) buddhas or bodhisattvas (beings striving for supreme enlightenment).

In one birth she was the wife of the Bodhisat (the future Buddha), who always exhorted his peaceful family in this way:

According to what you have got, give alms;
Observe the lunar observance days and keep the precepts pure;
Dwell upon the thought of death being mindful of your mortal state.
For in the case of beings death is certain, life is uncertain;
All composite things are transitory and subject to decay.
Therefore, be heedful of your ways day and night.

(theglobalintelligencer.com)

One day Khema's only son was suddenly killed by the bite of a poisonous snake, yet she was able to keep total equanimity:

Death of a Loved One

Uncalled he hither came, without leave departed, too;
Even as he came, he went. What cause is here for woe?
No friend's lament can touch the ashes of the dead:
Why should I grieve? He fares the way he had to tread.
Though I should fast and weep, how would it profit me?
My kith and kin, alas, would more unhappy be.
No friend's lament can touch the ashes of the dead:
Why should I grieve? He fares the way he had to tread.
— Buddhist Birth Tale (Jataka) 354

Another time -- so it is told -- she was she daughter-in-law of the Bodhisat (Jataka 397), many times a great empress who dreamed of receiving teachings from the Bodhisat, and then actually was taught by him (Jatakas 501, 502, 534). It is further recounted that as a queen she was always the wife of the future Sariputra (the Buddha's chief male disciple, "foremost in wisdom"), who said about her:

Of equal status is the wife,
Deferential, speaking only loving words,
With children, beauty, fame, garlanded,
She always listens to my words.
— Jatakas 502, 534

This husband in former lives was a righteous king, who upheld the ten royal virtues: generosity, morality, renunciation, truthfulness, gentleness, patience, amity, harmlessness, humility, and justice. Because of these virtues the king lived in happiness and bliss. Khema, too, lived in accordance with these precepts. (Jataka 534)

It was only because Khema had purified her heart and perfected it in these virtues in many past lives that she was now mature enough to immediately benefit from the Buddha's instruction. She had such pure and tranquil emotions that she could accept the ultimate Truth in the twinkling of an eye.

[The reason she did not realize the Truth much earlier was that she had wished to be a foremost disciple for a future buddha, which delayed her own attainment of liberation as she developed the perfection (paramis) to make this possible.]

Nearly unknown, the Buddha praised Khema as the Buddhist nun "foremost in wisdom."