The Role of Mahā pajā pati Gotaṃi in Early Buddhism ทานบารมี  สูตรลัดแห่งความสุข หน้า 32
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สรุปเนื้อหา

Mahā pajā pati Gotaṃi, sister of Queen Mahā mā yā and wife of King Suddhodana, became the Buddha's foster mother after the queen's death. During the early days of the Buddha's teachings, she advocated for the inclusion of women in the Sangha, ultimately leading to the formation of the Bhikkhuni Sangha, the Order of Nuns. This sutta presents her as a devout lay Buddhist, suggesting an existing Bhikkhuni Sangha, despite historical accounts indicating she was the first bhikkhunī. The modification of the discourse raises questions about its historical context and the evolving recognition of women's roles in Buddhism.

หัวข้อประเด็น

-Life of Mahā pajā pati Gotaṃi
-The establishment of the Bhikkuni Sangha
-Mahā pajā pati's relationship with the Buddha
-Historical context of the Sutta
-Women's roles in early Buddhism

ข้อความต้นฉบับในหน้า

21 Mahā pajā pati Gotaṃi was the younger sister of Queen Mahā mā yā the Buddha’s mother, and was also the wife of King Suddhodana. After Mahā mā yā’s death, she became the Buddha’s foster mother. The present sutta takes place at an early point in the Buddha’s ministry, on one of his return visits to his native city. After King Suddhodana’s death, Mahā pajā pati pleaded with the Buddha to admit women into the Sangha, and her acceptance marked the beginning of the Bhikkhuni Sangha, the Order of Nuns. The story is found at Vin Cv Kh 10/11.253 - 5 6 (see Ñāamoli, The Life of the Buddha, pp.104 - 7). An interesting anachronism in this sutta was brought to my notice by Ven. Ajahn Sucitto of Cittaviveka Monastery. The sutta depicts Mahā pajā pati Gotaṃi as a devout lay Buddhist and refers to the Bhikkhuni Sangha as if it were an existing reality, yet the canonical account of the founding of the Bhikkhuni Sangha shows Mahā pajā pati to have been the first historical bhikkhunī. Thus the Bhikkhuni Sangha could not have existed at the time the sutta was spoken if Mahā pajā pati was still a lay woman. We might resolve the discrepancy ( unnoticed by the commentator) by supposing that the original discourse was later modified after the founding of the Bhikkhuni Sangha to bring the latter into the scheme of offerings to the Sangha.
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