Namo tassa bhagavato arahato sammāsambuddhassa

Homage to that Blessed One, the Worthy One, the Perfectly Enlightened One.

Khuddakanikāye

The Minor Collection

Therīgāthāpāḷi

Verses of the Elder Nuns

1. Ekakanipāto

1. The Book of the Ones

1. Aññatarātherīgāthā

1. The Verses of a Certain Elder Nun

1.

1.

‘‘Sukhaṃ [Pg.377] supāhi therike, katvā coḷena pārutā;

Upasanto hi te rāgo, sukkhaḍākaṃ va kumbhiya’’nti.

Dwell happily, O Therī, covered with a robe made from rags; for your passion is pacified, like dried vegetables in a pot.

Itthaṃ sudaṃ aññatarā therī apaññātā bhikkhunī gāthaṃ abhāsitthāti.

Thus indeed a certain unknown elder nun, a bhikkhunī, recited this verse.

2. Muttātherīgāthā

2. The Verses of the Elder Nun Muttā

2.

2.

‘‘Mutte muccassu yogehi, cando rāhuggahā iva;

Vippamuttena cittena, anaṇā bhuñja piṇḍaka’’nti.

O Muttā, be freed from the yokes, just as the moon is freed from the grasp of Rāhu. With a well-freed mind, being free from debt, partake of the alms-food.

Itthaṃ sudaṃ bhagavā muttaṃ sikkhamānaṃ imāya gāthāya abhiṇhaṃ ovadatīti.

Thus indeed the Blessed One repeatedly admonished the female probationer Muttā with this verse.

3. Puṇṇātherīgāthā

3. The Verses of the Elder Nun Puṇṇā

3.

3.

‘‘Puṇṇe pūrassu dhammehi, cando pannaraseriva;

Paripuṇṇāya paññāya, tamokhandhaṃ padālayā’’ti.

O Puṇṇā, be full of the good qualities, like the moon on the fifteenth day. With fully perfected wisdom, utterly destroy the mass of delusion.

Itthaṃ sudaṃ puṇṇā therī gāthaṃ abhāsitthāti.

Thus indeed the elder nun Puṇṇā recited this verse.

4. Tissātherīgāthā

4. The Verses of the Elder Nun Tissā

4.

4.

‘‘Tisse sikkhassu sikkhāya, mā taṃ yogā upaccaguṃ;

Sabbayogavisaṃyuttā, cara loke anāsavā’’ti.

O Tissā, train yourself in the training; may the yokes not overcome you. Disjoined from all yokes, live in the world free from taints.

… Tissā therī….

Thus indeed the elder nun Tissā recited this verse.

5. Aññatarātissātherīgāthā

5. The Verses of Another Elder Nun Tissā

5.

5.

‘‘Tisse [Pg.378] yuñjassu dhammehi, khaṇo taṃ mā upaccagā;

Khaṇātītā hi socanti, nirayamhi samappitā’’ti.

O Tissā, apply yourself to the good qualities; may the opportune moment not pass you by. For those who have let the moment pass grieve, having been consigned to hell.

… Aññatarā tissā therī….

Thus indeed another elder nun Tissā recited this verse.

6. Dhīrātherīgāthā

6. The Verses of the Elder Nun Dhīrā

6.

6.

‘‘Dhīre nirodhaṃ phusehi, saññāvūpasamaṃ sukhaṃ;

Ārādhayāhi nibbānaṃ, yogakkhemamanuttara’’nti.

O Dhīrā, attain cessation, the blissful calming of perception. Accomplish Nibbāna, the unsurpassed security from the yokes.

… Dhīrā therī….

Thus indeed the elder nun Dhīrā recited this verse.

7. Vīrātherīgāthā

7. The Verses of the Elder Nun Vīrā

7.

7.

‘‘Vīrā vīrehi dhammehi, bhikkhunī bhāvitindriyā;

Dhārehi antimaṃ dehaṃ, jetvā māraṃ savāhini’’nti.

O Vīrā, heroic with heroic qualities, a bhikkhunī with developed faculties, bear this final body, having conquered Māra with his army.

… Vīrā therī….

Thus indeed the elder nun Vīrā recited this verse.

8. Mittātherīgāthā

8. The Verses of the Elder Nun Mittā

8.

8.

‘‘Saddhāya pabbajitvāna, mitte mittaratā bhava;

Bhāvehi kusale dhamme, yogakkhemassa pattiyā’’ti.

O Mittā, having gone forth in faith, be one who delights in good friends. Develop the wholesome qualities for the attainment of security from the yokes.

… Mittā therī….

Thus indeed the elder nun Mittā recited this verse.

9. Bhadrātherīgāthā

9. The Verses of the Elder Nun Bhadrā

9.

9.

‘‘Saddhāya pabbajitvāna, bhadre bhadraratā bhava;

Bhāvehi kusale dhamme, yogakkhemamanuttara’’nti.

O Bhadrā, having gone forth in faith, be one who delights in what is auspicious. Develop the wholesome qualities for the attainment of the unsurpassed security from the yokes.

… Bhadrā therī….

Thus indeed the elder nun Bhadrā recited this verse.

10. Upasamātherīgāthā

10. The Verses of the Elder Nun Upasamā

10.

10.

‘‘Upasame tare oghaṃ, maccudheyyaṃ suduttaraṃ;

Dhārehi antimaṃ dehaṃ, jetvā māraṃ savāhana’’nti.

O Upasamā, cross over the flood, the realm of Death, so very difficult to cross. Having conquered Māra with his army, bear this final body.

… Upasamā therī….

Thus indeed the elder nun Upasamā recited this verse.

11. Muttātherīgāthā

11. The Verses of the Elder Nun Muttā

11.

11.

‘‘Sumuttā [Pg.379] sādhumuttāmhi, tīhi khujjehi muttiyā;

Udukkhalena musalena, patinā khujjakena ca;

Muttāmhi jātimaraṇā, bhavanetti samūhatā’’ti.

Well freed, truly freed am I, released from three crooked things: from the mortar, from the pestle, and from my hunchbacked husband. Freed am I from birth and death; the craving that leads to becoming is uprooted.

… Muttā therī….

Thus indeed the elder nun Muttā recited this verse.

12. Dhammadinnātherīgāthā

12. The Verses of the Elder Nun Dhammadinnā

12.

12.

‘‘Chandajātā avasāyī, manasā ca phuṭā siyā;

Kāmesu appaṭibaddhacittā, uddhaṃsotāti vuccatī’’ti.

She in whom zeal is born, who is resolute, and whose mind has made contact, whose mind is not bound to sensual pleasures—she is called ‘one who goes upstream.’

… Dhammadinnā therī….

Thus indeed the elder nun Dhammadinnā recited this verse.

13.Visākhātherīgāthā

13. The Verse of the Elder Nun Visākhā

13.

13.

‘‘Karotha buddhasāsanaṃ, yaṃ katvā nānutappati;

Khippaṃ pādāni dhovitvā, ekamante nisīdathā’’ti.

Practice the Buddha’s teaching, having done which, one does not regret. Quickly wash your feet and sit down in a solitary place.

… Visākhā therī….

Thus the Elder Nun Visākhā recited this verse.

14.Sumanātherīgāthā

14. The Verse of the Elder Nun Sumanā

14.

14.

‘‘Dhātuyo dukkhato disvā, mā jātiṃ punarāgami;

Bhave chandaṃ virājetvā, upasantā carissasī’’ti.

Having seen the elements as suffering, do not come again to birth. Having dispelled desire for existence, you will dwell pacified.

… Sumanā therī….

Thus the Elder Nun Sumanā recited this verse.

15. Uttarātherīgāthā

15. The Verse of the Elder Nun Uttarā

15.

15.

‘‘Kāyena saṃvutā āsiṃ, vācāya uda cetasā;

Samūlaṃ taṇhamabbuyha, sītibhūtāmhi nibbutā’’ti.

I was restrained in body, speech, and also in mind. Having pulled out craving with its root, I have become cooled, extinguished.

… Uttarā therī….

Thus the Elder Nun Uttarā recited this verse.

16. Vuḍḍhapabbajitasumanātherīgāthā

16. The Verse of the Elder Nun Sumanā Who Went Forth in Old Age

16.

16.

‘‘Sukhaṃ tvaṃ vuḍḍhike sehi, katvā coḷena pārūtā;

Upasanto hi te rāgo, sītibhūtāsi nibbutā’’ti.

Dwell happily, old woman, covered by the robe you made from a rag. For your passion is stilled; you have become cooled, extinguished.

… Sumanā vuḍḍhapabbajitā therī….

Thus the Elder Nun Sumanā, who went forth in old age, recited this verse.

17. Dhammātherīgāthā

17. The Verse of the Elder Nun Dhammā

17.

17.

‘‘Piṇḍapātaṃ [Pg.380] caritvāna, daṇḍamolubbha dubbalā;

Vedhamānehi gattehi, tattheva nipatiṃ chamā;

Disvā ādīnavaṃ kāye, atha cittaṃ vimucci me’’ti.

Having wandered for alms, feeble and leaning on a staff, with trembling limbs I fell right there on the ground. Having seen the peril in the body, my mind was then liberated.

… Dhammā therī….

Thus the Elder Nun Dhammā recited this verse.

18. Saṅghātherīgāthā

18. The Verse of the Elder Nun Saṅghā

18.

18.

‘‘Hitvā ghare pabbajitvā, hitvā puttaṃ pasuṃ piyaṃ;

Hitvā rāgañca dosañca, avijjañca virājiya;

Samūlaṃ taṇhamabbuyha, upasantāmhi nibbutā’’ti.

Having abandoned home and gone forth, having abandoned my dear son and cattle; having abandoned lust and hatred, and having dispelled ignorance; having pulled out craving with its root, I am pacified, extinguished.

… Saṅghā therī….

Thus the Elder Nun Saṅghā recited this verse.

Ekakanipāto niṭṭhito.

The Chapter of Ones is finished.

2. Dukanipāto

2. The Chapter of Twos

1. Abhirūpanandātherīgāthā

1. The Verses of the Elder Nun Abhirūpanandā

19.

19.

‘‘Āturaṃ [Pg.381] asuciṃ pūtiṃ, passa nande samussayaṃ;

Asubhāya cittaṃ bhāvehi, ekaggaṃ susamāhitaṃ.

Behold, O Nandā, this aggregate as afflicted, impure, and putrid. Develop your mind on the foul, one-pointed and well-composed.

20.

20.

‘‘Animittañca bhāvehi, mānānusayamujjaha;

Tato mānābhisamayā, upasantā carissasī’’ti.

Cultivate the signless and abandon the underlying tendency to conceit. Then, through the full understanding of conceit, you will dwell pacified.

Itthaṃ sudaṃ bhagavā abhirūpanandaṃ sikkhamānaṃ imāhi gāthāhi abhiṇhaṃ ovadatīti.

Thus indeed the Blessed One frequently advised the trainee Abhirūpanandā with these verses.

2. Jentātherīgāthā

2. The Verses of the Elder Nun Jentā

21.

21.

‘‘Ye ime satta bojjhaṅgā, maggā nibbānapattiyā;

Bhāvitā te mayā sabbe, yathā buddhena desitā.

These seven factors of enlightenment, the path for the attainment of Nibbāna—all of them have been developed by me, just as they were taught by the Buddha.

22.

22.

‘‘Diṭṭho hi me so bhagavā, antimoyaṃ samussayo;

Vikkhīṇo jātisaṃsāro, natthi dāni punabbhavo’’ti.

Indeed, that Blessed One has been seen by me; this is the final body. The round of births is exhausted; now there is no future state of being.

Itthaṃ sudaṃ jentā therī gāthāyo abhāsitthāti.

Thus indeed the Elder Nun Jentā recited these verses.

3. Sumaṅgalamātātherīgāthā

3. The Verses of the Elder Nun Sumaṅgalamātā

23.

23.

‘‘Sumuttikā sumuttikā, sādhumuttikāmhi musalassa;

Ahiriko me chattakaṃ vāpi, ukkhalikā me deḍḍubhaṃ vāti.

Well-freed, well-freed! Excellently freed am I from the pestle. My shameless husband, the umbrella, and my cooking pot that smells like a water snake—from these I am well-freed.

24.

24.

‘‘Rāgañca ahaṃ dosañca, cicciṭi cicciṭīti vihanāmi;

Sā rukkhamūlamupagamma, aho sukhanti sukhato jhāyāmī’’ti.

I have done away with lust and hatred, along with the 'cicciṭi' sound. Having approached the root of a tree, I meditate with ease, thinking: 'Oh, what happiness!'

… Sumaṅgalamātā therī.

Thus the Elder Nun Sumaṅgalamātā recited these verses.

4. Aḍḍhakāsitherīgāthā

4. The Verses of the Elder Nun Aḍḍhakāsī

25.

25.

‘‘Yāva kāsijanapado, suṅko me tatthako ahu;

Taṃ katvā negamo agghaṃ, aḍḍhenagghaṃ ṭhapesi maṃ.

As great as the revenue of the Kāsī country, so great was my fee. The townspeople then set my value, establishing my price at half of that.

26.

26.

‘‘Atha [Pg.382] nibbindahaṃ rūpe, nibbindañca virajjahaṃ;

Mā puna jātisaṃsāraṃ, sandhāveyyaṃ punappunaṃ;

Tisso vijjā sacchikatā, kataṃ buddhassa sāsana’’nti.

Then I grew weary of form; and being weary, I became dispassionate. May I not run through the round of births again and again. The three true knowledges have been realized; the Buddha’s teaching has been done.

… Aḍḍhakāsi therī….

Thus the Elder Nun Aḍḍhakāsī recited these verses.

5. Cittātherīgāthā

5. The Verses of the Elder Nun Cittā

27.

27.

‘‘Kiñcāpi khomhi kisikā, gilānā bāḷhadubbalā;

Daṇḍamolubbha gacchāmi, pabbataṃ abhirūhiya.

Though indeed I am emaciated, sick, and very weak, and go leaning on a staff, having ascended the mountain,

28.

28.

‘‘Saṅghāṭiṃ nikkhipitvāna, pattakañca nikujjiya;

Sele khambhesimattānaṃ, tamokhandhaṃ padāliyā’’ti.

Having laid down my outer robe and overturned my bowl, I propped myself up on the rock, having split apart the mass of darkness.

… Cittā therī….

Thus the Elder Nun Cittā recited these verses.

6. Mettikātherīgāthā

6. Verses of the Elder Nun Mettikā

29.

29.

‘‘Kiñcāpi khomhi dukkhitā, dubbalā gatayobbanā;

Daṇḍamolubbha gacchāmi, pabbataṃ abhirūhiya.

Though indeed I am afflicted, weak, and past my youth, I go leaning on a staff; having ascended the mountain,

30.

30.

‘‘Nikkhipitvāna saṅghāṭiṃ, pattakañca nikujjiya;

Nisinnā camhi selamhi, atha cittaṃ vimucci me;

Tisso vijjā anuppattā, kataṃ buddhassa sāsana’’nti.

Having laid down my outer robe and overturned my bowl, I sat upon the rock. Then my mind was liberated. The three knowledges have been attained by me; the teaching of the Buddha has been accomplished.

… Mettikā therī….

Thus spoke the Elder Nun Mettikā.

7. Mittātherīgāthā

7. Verses of the Elder Nun Mittā

31.

31.

‘‘Cātuddasiṃ pañcadasiṃ, yā ca pakkhassa aṭṭhamī;

Pāṭihāriyapakkhañca, aṭṭhaṅgasusamāgataṃ.

On the fourteenth, the fifteenth, and on the eighth day of the fortnight, and also on the special observance days, endowed with the eight factors,

32.

32.

‘‘Uposathaṃ upāgacchiṃ, devakāyābhinandinī;

Sājja ekena bhattena, muṇḍā saṅghāṭipārutā;

Devakāyaṃ na patthehaṃ, vineyya hadaye dara’’nti.

I undertook the Uposatha, delighting in the celestial realms. But today, with a single meal, shaven-headed, and clad in the outer robe, I no longer long for any celestial realm, having removed the anguish from my heart.

… Mittā therī….

Thus spoke the Elder Nun Mittā.

8. Abhayamātutherīgāthā

8. Verses of the Elder Nun Abhayamātā

33.

33.

‘‘Uddhaṃ pādatalā amma, adho ve kesamatthakā;

Paccavekkhassumaṃ kāyaṃ, asuciṃ pūtigandhikaṃ.

“Mother, from the soles of the feet upwards, and from the tips of the hair downwards, contemplate this body as impure and foul-smelling.”

34.

34.

‘‘Evaṃ [Pg.383] viharamānāya, sabbo rāgo samūhato;

Pariḷāho samucchinno, sītibhūtāmhi nibbutā’’ti.

“Dwelling thus, all passion has been uprooted. The burning torment has been cut off. I have become cooled, extinguished.”

… Abhayamātu therī….

Thus spoke the Elder Nun Abhayamātā.

9. Abhayātherīgāthā

9. Verses of the Elder Nun Abhayā

35.

35.

‘‘Abhaye bhiduro kāyo, yattha satā puthujjanā;

Nikkhipissāmimaṃ dehaṃ, sampajānā satīmatī.

“Abhayā, this body is perishable, that to which ordinary people cling. I shall lay aside this frame, clearly comprehending and mindful.”

36.

36.

‘‘Bahūhi dukkhadhammehi, appamādaratāya me;

Taṇhakkhayo anuppatto, kataṃ buddhassa sāsana’’nti.

For me, who was touched by many painful states and who delighted in heedfulness, the destruction of craving has been attained; the Buddha’s teaching has been accomplished.

… Abhayā therī….

Thus spoke the Elder Nun Abhayā.

10. Sāmātherīgāthā

10. Verses of the Elder Nun Sāmā

37.

37.

‘‘Catukkhattuṃ pañcakkhattuṃ, vihārā upanikkhamiṃ;

Aladdhā cetaso santiṃ, citte avasavattinī;

Tassā me aṭṭhamī ratti, yato taṇhā samūhatā.

“Four times, five times, I went out from my dwelling, not having found peace of mind, not in control of my own mind. For me, this is the eighth night since craving was uprooted.”

38.

38.

‘‘Bahūhi dukkhadhammehi, appamādaratāya me;

Taṇhakkhayo anuppatto, kataṃ buddhassa sāsana’’nti.

For me, who delighted in heedfulness amidst many painful states, the destruction of craving has been attained; the Buddha’s teaching has been accomplished.

… Sāmā therī….

Thus spoke the Elder Nun Sāmā.

Dukanipāto niṭṭhito.

The Chapter of Twos is concluded.

3. Tikanipāto

3. The Chapter of Threes

1. Aparāsāmātherīgāthā

1. Verses of the Other Elder Nun Sāmā

39.

39.

‘‘Paṇṇavīsativassāni[Pg.384], yato pabbajitāya me;

Nābhijānāmi cittassa, samaṃ laddhaṃ kudācanaṃ.

“For the twenty-five years since I went forth, I do not recall my mind ever attaining peace.”

40.

40.

‘‘Aladdhā cetaso santiṃ, citte avasavattinī;

Tato saṃvegamāpādiṃ, saritvā jinasāsanaṃ.

“Not finding peace of mind, not in control of my own mind, I was overcome with spiritual urgency, remembering the Victor’s teaching.”

41.

41.

‘‘Bahūhi dukkhadhammehi, appamādaratāya me;

Taṇhakkhayo anuppatto, kataṃ buddhassa sāsanaṃ;

Ajja me sattamī ratti, yato taṇhā visositā’’ti.

For me, who was touched by many painful states and who delighted in heedfulness, the destruction of craving has been attained; the Buddha’s teaching has been accomplished. Today is the seventh night since my craving was dried up.

… Aparā sāmā therī….

Thus spoke the other Elder Nun Sāmā.

2. Uttamātherīgāthā

2. Verses of the Elder Nun Uttamā

42.

42.

‘‘Catukkhattuṃ pañcakkhattuṃ, vihārā upanikkhamiṃ;

Aladdhā cetaso santiṃ, citte avasavattinī.

“Four times, five times, I went out from my dwelling, not having found peace of mind, not in control of my own mind.”

43.

43.

‘‘Sā bhikkhuniṃ upagacchiṃ, yā me saddhāyikā ahu;

Sā me dhammamadesesi, khandhāyatanadhātuyo.

“I approached a nun in whom I had confidence. She taught me the Dhamma: the aggregates, the sense bases, and the elements.”

44.

44.

‘‘Tassā dhammaṃ suṇitvāna, yathā maṃ anusāsi sā;

Sattāhaṃ ekapallaṅkena, nisīdiṃ pītisukhasamappitā ;

Aṭṭhamiyā pāde pasāresiṃ, tamokhandhaṃ padāliyā’’ti.

“Having heard her Dhamma, I practiced just as she instructed me. For seven days I sat in a single cross-legged posture, filled with rapture and bliss. On the eighth day, having split apart the mass of darkness, I stretched out my feet.”

… Uttamā therī….

Thus spoke the Elder Nun Uttamā.

3. Aparāuttamātherīgāthā

3. Verses of the Other Elder Nun Uttamā

45.

45.

‘‘Ye ime satta bojjhaṅgā, maggā nibbānapattiyā;

Bhāvitā te mayā sabbe, yathā buddhena desitā.

“These seven factors of enlightenment, the path for attaining Nibbāna—all have been developed by me, just as they were taught by the Buddha.”

46.

46.

‘‘Suññatassānimittassa, lābhinīhaṃ yadicchakaṃ;

Orasā dhītā buddhassa, nibbānābhiratā sadā.

“I am one who attains at will the liberations of emptiness and the signless. A true-born daughter of the Buddha, I always delight in Nibbāna.”

47.

47.

‘‘Sabbe [Pg.385] kāmā samucchinnā, ye dibbā ye ca mānusā;

Vikkhīṇo jātisaṃsāro, natthi dāni punabbhavo’’ti.

“All sensual pleasures have been cut off—both the divine and the human. The round of births is exhausted; now there is no more becoming.”

… Aparā uttamā therī….

Thus spoke the other Elder Nun Uttamā.

4. Dantikātherīgāthā

4. Verses of the Elder Nun Dantikā

48.

48.

‘‘Divāvihārā nikkhamma, gijjhakūṭamhi pabbate;

Nāgaṃ ogāhamuttiṇṇaṃ, nadītīramhi addasaṃ.

“Having come out from my day’s retreat on Vulture’s Peak mountain, I saw on the riverbank an elephant that had plunged into the water and come out.”

49.

49.

‘‘Puriso aṅkusamādāya, ‘dehi pāda’nti yācati;

Nāgo pasārayī pādaṃ, puriso nāgamāruhi.

“A man, taking up a goad, requested, ‘Give me your foot.’ The elephant extended its foot, and the man mounted it.”

50.

50.

‘‘Disvā adantaṃ damitaṃ, manussānaṃ vasaṃ gataṃ;

Tato cittaṃ samādhesiṃ, khalu tāya vanaṃ gatā’’ti.

Having seen the untamed one tamed and come under the control of humans, I, who had gone to the forest, thereupon composed my mind because of that.

… Dantikā therī….

The elder nun Dantikā recited these verses.

5. Ubbiritherīgāthā

5. The Verses of the Elder Nun Ubbiri

51.

51.

‘‘Amma jīvāti vanamhi kandasi, attānaṃ adhigaccha ubbiri;

Cullāsītisahassāni, sabbā jīvasanāmikā;

Etamhāḷāhane daḍḍhā, tāsaṃ kamanusocasi.

‘O Jīvā, my dear!’ you cry in the forest. Come to your senses, Ubbiri! Eighty-four thousand, all with the name Jīvā, have been burned in this very charnel ground. For which of them do you grieve?

52.

52.

‘‘Abbahī vata me sallaṃ, duddasaṃ hadayassitaṃ ;

Yaṃ me sokaparetāya, dhītusokaṃ byapānudi.

Indeed, the dart has been drawn out from me—hard to see, lodged in my heart—for he has dispelled the grief for my daughter which had overcome me, who was afflicted by sorrow.

53.

53.

‘‘Sājja abbūḷhasallāhaṃ, nicchātā parinibbutā;

Buddhaṃ dhammañca saṅghañca, upemi saraṇaṃ muni’’nti.

Today I, with dart drawn out, without thirst, am fully extinguished. I go for refuge to the Sage, the Buddha, the Dhamma, and the Sangha.

… Ubbirī therī….

The elder nun Ubbirī recited these verses.

6. Sukkātherīgāthā

6. The Verses of the Elder Nun Sukkā

54.

54.

‘‘Kiṃme katā rājagahe manussā, madhuṃ pītāva acchare;

Ye sukkaṃ na upāsanti, desentiṃ buddhasāsanaṃ.

What is the matter with the people in Rājagaha? They sit as if intoxicated with honey, in that they do not attend upon Sukkā as she teaches the Buddha's dispensation.

55.

55.

‘‘Tañca appaṭivānīyaṃ, asecanakamojavaṃ;

Pivanti maññe sappaññā, valāhakamivaddhagū.

And that Dhamma—unfailing, perfect, and full of essence—the wise, I think, drink it, just as travellers drink from a rain cloud.

56.

56.

‘‘Sukkā [Pg.386] sukkehi dhammehi, vītarāgā samāhitā;

Dhāreti antimaṃ dehaṃ, jetvā māraṃ savāhana’’nti.

Sukkā, endowed with pure qualities, free from passion and composed, bears her final body, having conquered Māra with his host.

… Sukkā therī….

The elder nun Sukkā recited these verses.

7. Selātherīgāthā

7. The Verses of the Elder Nun Selā

57.

57.

‘‘Natthi nissaraṇaṃ loke, kiṃ vivekena kāhasi;

Bhuñjāhi kāmaratiyo, māhu pacchānutāpinī’’.

There is no escape in the world; what will you do with seclusion? Enjoy the delights of sensuality; do not be one who repents later.

58.

58.

‘‘Sattisūlūpamā kāmā, khandhāsaṃ adhikuṭṭanā;

Yaṃ tvaṃ ‘kāmaratiṃ’ brūsi, ‘aratī’ dāni sā mama.

Sensual pleasures are like spears and stakes; they are a chopping block for the aggregates. What you call ‘delight in sensuality,’ is now non-delight for me.

59.

59.

‘‘Sabbattha vihatā nandī, tamokhandho padālito;

Evaṃ jānāhi pāpima, nihato tvamasi antakā’’ti.

Everywhere delight has been destroyed, the mass of darkness has been shattered. Know me thus, O Evil One: you are defeated, O End-maker!

… Selā therī….

The elder nun Selā recited these verses.

8. Somātherīgāthā

8. The Verses of the Elder Nun Somā

60.

60.

‘‘Yaṃ taṃ isīhi pattabbaṃ, ṭhānaṃ durabhisambhavaṃ;

Na taṃ dvaṅgulapaññāya, sakkā pappotumitthiyā’’.

That state which is to be attained by sages, a place difficult to reach—it is not possible for a woman with her two-finger wisdom to attain it.

61.

61.

‘‘Itthibhāvo no kiṃ kayirā, cittamhi susamāhite;

Ñāṇamhi vattamānamhi, sammā dhammaṃ vipassato.

What can womanhood do to me, for whom the mind is well-concentrated, while knowledge is present, as I rightly see the Dhamma with insight?

62.

62.

‘‘Sabbattha vihatā nandī, tamokhandho padālito;

Evaṃ jānāhi pāpima, nihato tvamasi antakā’’ti.

Everywhere delight has been destroyed, the mass of darkness has been shattered. Know me thus, O Evil One: you are defeated, O Ender!

… Somā therī….

The elder nun Somā recited these verses.

Tikanipāto niṭṭhito.

The Chapter of Threes is concluded.

4. Catukkanipāto

4. The Chapter of Fours

1. Bhaddākāpilānītherīgāthā

1. The Verses of the Elder Nun Bhaddā Kāpilānī

63.

63.

‘‘Putto [Pg.387] buddhassa dāyādo, kassapo susamāhito;

Pubbenivāsaṃ yovedi, saggāpāyañca passati.

Kassapa, son of the Buddha and his heir, is well-concentrated; he who knows his former lives, and sees the heavens and the planes of loss.

64.

64.

‘‘Atho jātikkhayaṃ patto, abhiññāvosito muni;

Etāhi tīhi vijjāhi, tevijjo hoti brāhmaṇo.

Furthermore, having reached the destruction of birth, a sage perfected in the direct knowledges, with these three true knowledges, he becomes a brahmin possessed of the threefold knowledge.

65.

65.

‘‘Tatheva bhaddā kāpilānī, tevijjā maccuhāyinī;

Dhāreti antimaṃ dehaṃ, jetvā māraṃ savāhanaṃ.

Likewise, Bhaddā Kāpilānī, possessed of the threefold knowledge, has left death behind. She bears her final body, having conquered Māra and his mount.

66.

66.

‘‘Disvā ādīnavaṃ loke, ubho pabbajitā mayaṃ;

Tyamha khīṇāsavā dantā, sītibhūtamha nibbutā’’ti.

Having seen the peril in the world, we both went forth. We are those whose taints are destroyed, tamed, become cool, and utterly unbound.

… Bhaddā kāpilānī therī….

The elder nun Bhaddā Kāpilānī recited these verses.

Catukkanipāto niṭṭhito.

The Chapter of Fours is concluded.

5. Pañcakanipāto

5. The Chapter of Fives

1. Aññatarātherīgāthā

1. The Verses of a Certain Elder Nun

67.

67.

‘‘Paṇṇavīsativassāni[Pg.388], yato pabbajitā ahaṃ;

Nāccharāsaṅghātamattampi, cittassūpasamajjhagaṃ.

For twenty-five years since I went forth, not even for the space of a finger-snap did I find peace of mind.

68.

68.

‘‘Aladdhā cetaso santiṃ, kāmarāgenavassutā;

Bāhā paggayha kandantī, vihāraṃ pāvisiṃ ahaṃ.

Having found no peace of mind, drenched by sensual lust, I entered the monastery, wailing with my arms upraised.

69.

69.

‘‘Sā bhikkhuniṃ upāgacchiṃ, yā me saddhāyikā ahu;

Sā me dhammamadesesi, khandhāyatanadhātuyo.

I went to a certain nun who was trustworthy to me. She taught me the Dhamma: the aggregates, the sense bases, and the elements.

70.

70.

‘‘Tassā dhammaṃ suṇitvāna, ekamante upāvisiṃ;

Pubbenivāsaṃ jānāmi, dibbacakkhu visodhitaṃ.

Having heard her Dhamma, I sat down in a suitable place. I know my former lives, and my divine eye is purified.

71.

71.

‘‘Cetopariccañāṇañca, sotadhātu visodhitā;

Iddhīpi me sacchikatā, patto me āsavakkhayo;

Chaḷabhiññā sacchikatā, kataṃ buddhassa sāsana’’nti.

The knowledge of others' minds is purified, the divine ear element is purified. Psychic power has been realized by me; I have attained the destruction of the taints. The six direct knowledges are realized; the Buddha's teaching has been fulfilled.

… Aññatarā therī ….

A certain elder nun recited these verses.

2. Vimalātherīgāthā

2. The Verses of the Elder Nun Vimalā

72.

72.

‘‘Mattā vaṇṇena rūpena, sobhaggena yasena ca;

Yobbanena cupatthaddhā, aññāsamatimaññihaṃ.

Intoxicated by my complexion and form, by my beauty and my fame, and arrogant with youth, I held other women in contempt.

73.

73.

‘‘Vibhūsetvā imaṃ kāyaṃ, sucittaṃ bālalāpanaṃ;

Aṭṭhāsiṃ vesidvāramhi, luddo pāsamivoḍḍiya.

Having adorned this body—so well-adorned, an enticement for fools—I stood at the brothel door, like a hunter setting a snare.

74.

74.

‘‘Pilandhanaṃ vidaṃsentī, guyhaṃ pakāsikaṃ bahuṃ;

Akāsiṃ vividhaṃ māyaṃ, ujjagghantī bahuṃ janaṃ.

Displaying my ornaments, revealing what was hidden, I worked my many wiles, laughing aloud at many a person.

75.

75.

‘‘Sājja piṇḍaṃ caritvāna, muṇḍā saṅghāṭipārutā;

Nisinnā rukkhamūlamhi, avitakkassa lābhinī.

Today, shaven-headed, wrapped in my outer robe, having wandered for alms and now seated at the foot of a tree, I am an attainer of the state free from thought.

76.

76.

‘‘Sabbe yogā samucchinnā, ye dibbā ye ca mānusā;

Khepetvā āsave sabbe, sītibhūtāmhi nibbutā’’ti.

All yokes are cut asunder—both the divine and the human. Having exhausted all the taints, I have become cooled, utterly extinguished.

… Vimalā purāṇagaṇikā therī….

Thus the Elder Vimalā, formerly a courtesan, spoke these verses.

3. Sīhātherīgāthā

3. The Verses of the Elder Sīhā

77.

77.

‘‘Ayoniso [Pg.389] manasikārā, kāmarāgena aṭṭitā;

Ahosiṃ uddhatā pubbe, citte avasavattinī.

Through improper attention, afflicted by sensual lust, formerly I was restless, my mind not under my control.

78.

78.

‘‘Pariyuṭṭhitā klesehi, subhasaññānuvattinī;

Samaṃ cittassa na labhiṃ, rāgacittavasānugā.

Overwhelmed by defilements, following perceptions of beauty, I did not obtain serenity of mind, following the will of a lustful mind.

79.

79.

‘‘Kisā paṇḍu vivaṇṇā ca, satta vassāni cārihaṃ;

Nāhaṃ divā vā rattiṃ vā, sukhaṃ vindiṃ sudukkhitā.

Emaciated, pale, and discolored, I wandered for seven years. Being extremely miserable, neither by day nor by night did I find happiness.

80.

80.

‘‘Tato rajjuṃ gahetvāna, pāvisiṃ vanamantaraṃ;

Varaṃ me idha ubbandhaṃ, yañca hīnaṃ punācare.

Then, taking a rope, I entered the interior of the forest, thinking: ‘Better for me to hang myself here than to return again to the inferior life.’

81.

81.

‘‘Daḷhapāsaṃ karitvāna, rukkhasākhāya bandhiya;

Pakkhipiṃ pāsaṃ gīvāyaṃ, atha cittaṃ vimucci me’’ti.

Having made a strong noose and tied it to a tree branch, I placed the noose on my neck. Then my mind was liberated.

… Sīhā therī….

Thus the Elder Sīhā spoke these verses.

4. Sundarīnandātherīgāthā

4. The Verses of the Elder Sundarīnandā

82.

82.

‘‘Āturaṃ asuciṃ pūtiṃ, passa nande samussayaṃ;

Asubhāya cittaṃ bhāvehi, ekaggaṃ susamāhitaṃ.

O Nandā, behold this composite body as diseased, impure, and putrid. Develop the mind on the meditation of the unattractive, making it one-pointed and well-composed.

83.

83.

‘‘Yathā idaṃ tathā etaṃ, yathā etaṃ tathā idaṃ;

Duggandhaṃ pūtikaṃ vāti, bālānaṃ abhinanditaṃ.

As this is, so is that; as that is, so is this. It emits a foul and putrid stench, and is delighted in by fools.

84.

84.

‘‘Evametaṃ avekkhantī, rattindivamatanditā;

Tato sakāya paññāya, abhinibbijjha dakkhisaṃ.

Observing it in this way, tirelessly day and night, then with my own wisdom, having penetrated it, I shall see.

85.

85.

‘‘Tassā me appamattāya, vicinantiyā yoniso;

Yathābhūtaṃ ayaṃ kāyo, diṭṭho santarabāhiro.

For me, being heedful and investigating properly, this body was seen as it truly is, both internally and externally.

86.

86.

‘‘Atha nibbindahaṃ kāye, ajjhattañca virajjahaṃ;

Appamattā visaṃyuttā, upasantāmhi nibbutā’’ti.

Then I grew disenchanted with the body and became dispassionate towards the internal. Being heedful and disjoined, I am at peace, utterly extinguished.

… Sundarīnandā therī….

Thus the Elder Sundarīnandā spoke these verses.

5. Nanduttarātherīgāthā

5. The Verses of the Elder Nanduttarā

87.

87.

‘‘Aggiṃ candañca sūriyañca, devatā ca namassihaṃ;

Nadītitthāni gantvāna, udakaṃ oruhāmihaṃ.

I paid homage to fire, the moon, the sun, and the deities. Having gone to the river fords, I descended into the water.

88.

88.

‘‘Bahūvatasamādānā[Pg.390], aḍḍhaṃ sīsassa olikhiṃ;

Chamāya seyyaṃ kappemi, rattiṃ bhattaṃ na bhuñjahaṃ.

Undertaking many vows, I shaved half of my head. I made my bed upon the ground; I did not eat food at night.

89.

89.

‘‘Vibhūsāmaṇḍanaratā, nhāpanucchādanehi ca;

Upakāsiṃ imaṃ kāyaṃ, kāmarāgena aṭṭitā.

Delighting in ornaments and adornments, and in bathing and anointing, I tended to this body, being afflicted by sensual lust.

90.

90.

‘‘Tato saddhaṃ labhitvāna, pabbajiṃ anagāriyaṃ;

Disvā kāyaṃ yathābhūtaṃ, kāmarāgo samūhato.

Then, having gained faith, I went forth into the homeless life. Having seen the body as it truly is, sensual lust has been uprooted.

91.

91.

‘‘Sabbe bhavā samucchinnā, icchā ca patthanāpi ca;

Sabbayogavisaṃyuttā, santiṃ pāpuṇi cetaso’’ti.

All becomings are cut off; desire and yearning too are cut off. Disjoined from all yokes, I have attained peace of mind.

… Nanduttarā therī….

Thus the Elder Nanduttarā spoke these verses.

6. Mittākāḷītherīgāthā

6. The Verses of the Elder Mittākāḷī

92.

92.

‘‘Saddhāya pabbajitvāna, agārasmānagāriyaṃ;

Vicariṃhaṃ tena tena, lābhasakkāraussukā.

Having gone forth with faith from the home life into homelessness, I wandered about for this and that, zealous for gain and honor.

93.

93.

‘‘Riñcitvā paramaṃ atthaṃ, hīnamatthaṃ asevihaṃ;

Kilesānaṃ vasaṃ gantvā, sāmaññatthaṃ na bujjhihaṃ.

Having abandoned the supreme goal, I pursued the inferior goal. Having come under the power of the defilements, I did not understand the purpose of recluseship.

94.

94.

‘‘Tassā me ahu saṃvego, nisinnāya vihārake;

Ummaggapaṭipannāmhi, taṇhāya vasamāgatā.

For me, while sitting in my dwelling, a sense of spiritual urgency arose: ‘I have entered the wrong path, having come under the power of craving.’

95.

95.

‘‘Appakaṃ jīvitaṃ mayhaṃ, jarā byādhi ca maddati;

Purāyaṃ bhijjati kāyo, na me kālo pamajjituṃ.

My life is short; old age and sickness crush me. Before this body breaks up, there is no time for me to be heedless.

96.

96.

‘‘Yathābhūtamavekkhantī, khandhānaṃ udayabbayaṃ;

Vimuttacittā uṭṭhāsiṃ, kataṃ buddhassa sāsana’’nti.

Observing the arising and passing away of the aggregates as they truly are, with a liberated mind, I arose. The Buddha's teaching has been fulfilled.

… Mittā kāḷī therī….

Thus the Elder Mittākāḷī spoke these verses.

7. Sakulātherīgāthā

7. The Verses of the Elder Sakulā

97.

97.

‘‘Agārasmiṃ vasantīhaṃ, dhammaṃ sutvāna bhikkhuno;

Addasaṃ virajaṃ dhammaṃ, nibbānaṃ padamaccutaṃ.

Dwelling in the household, having heard the Dhamma from a monk, I saw the dustless state, the imperishable Nibbāna.

98.

98.

‘‘Sāhaṃ puttaṃ dhītarañca, dhanadhaññañca chaḍḍiya;

Kese chedāpayitvāna, pabbajiṃ anagāriyaṃ.

That I, having abandoned son and daughter, wealth and grain, and having had my hair cut, went forth into the homeless life.

99.

99.

‘‘Sikkhamānā [Pg.391] ahaṃ santī, bhāventī maggamañjasaṃ;

Pahāsiṃ rāgadosañca, tadekaṭṭhe ca āsave.

While I was a probationer, cultivating the direct path, I abandoned lust and hatred, and the taints that share their foundation.

100.

100.

‘‘Bhikkhunī upasampajja, pubbajātimanussariṃ;

Dibbacakkhu visodhitaṃ, vimalaṃ sādhubhāvitaṃ.

Having received full ordination as a nun, I recollected my past lives; the divine eye was purified, spotless, and well-cultivated.

101.

101.

‘‘Saṅkhāre parato disvā, hetujāte palokite ;

Pahāsiṃ āsave sabbe, sītibhūtāmhi nibbutā’’ti.

Having seen formations as other, as cause-born and perishable, I abandoned all the taints; I have become cooled, I am extinguished.

… Sakulā therī….

Thus the Elder Sakulā uttered these verses.

8. Soṇātherīgāthā

8. The Verses of the Elder Nun Soṇā

102.

102.

‘‘Dasa putte vijāyitvā, asmiṃ rūpasamussaye;

Tatohaṃ dubbalā jiṇṇā, bhikkhuniṃ upasaṅkamiṃ.

8. Having given birth to ten sons in this bodily frame, I then, weak and aged, approached a bhikkhunī.

103.

103.

‘‘Sā me dhammamadesesi, khandhāyatanadhātuyo;

Tassā dhammaṃ suṇitvāna, kese chetvāna pabbajiṃ.

She taught me the Dhamma—the aggregates, sense bases, and elements. Having heard her Dhamma, I cut off my hair and went forth.

104.

104.

‘‘Tassā me sikkhamānāya, dibbacakkhu visodhitaṃ;

Pubbenivāsaṃ jānāmi, yattha me vusitaṃ pure.

While I was training, the divine eye was purified. I know my past abodes, where I had lived before.

105.

105.

‘‘Animittañca bhāvemi, ekaggā susamāhitā;

Anantarāvimokkhāsiṃ, anupādāya nibbutā.

I cultivate the signless, with a mind unified and well-concentrated. I had immediate liberation; without grasping, I am quenched.

106.

106.

‘‘Pañcakkhandhā pariññātā, tiṭṭhanti chinnamūlakā;

Dhi tavatthu jare jamme, natthi dāni punabbhavo’’ti.

The five aggregates are fully understood; they stand with their root severed. Fie on you, vile aging! There is now no further becoming for me.

… Soṇā therī….

Thus the Elder Soṇā uttered these verses.

9. Bhaddākuṇḍalakesātherīgāthā

9. The Verses of the Elder Nun Bhaddā Kuṇḍalakesā

107.

107.

‘‘Lūnakesī paṅkadharī, ekasāṭī pure cariṃ;

Avajje vajjamatinī, vajje cāvajjadassinī.

With plucked hair, covered in dirt, wearing a single cloth, I wandered in the past, perceiving fault in the faultless, and seeing no fault in the faulty.

108.

108.

‘‘Divāvihārā nikkhamma, gijjhakūṭamhi pabbate;

Addasaṃ virajaṃ buddhaṃ, bhikkhusaṅghapurakkhataṃ.

9. Coming from my day-abode on Vulture Peak mountain, I saw the Buddha, free from dust, attended by the community of monks.

109.

109.

‘‘Nihacca jāṇuṃ vanditvā, sammukhā añjaliṃ akaṃ;

‘Ehi bhadde’ti maṃ avaca, sā me āsūpasampadā.

Kneeling down and paying homage, I raised my hands in reverence before him. ‘Come, Bhaddā,’ he said to me; that was my higher ordination.

110.

110.

‘‘Ciṇṇā [Pg.392] aṅgā ca magadhā, vajjī kāsī ca kosalā;

Anaṇā paṇṇāsavassāni, raṭṭhapiṇḍaṃ abhuñjahaṃ.

I have wandered through Aṅga and Magadha, Vajjī, Kāsī, and Kosala. For fifty years, free from debt, I have partaken of the kingdom’s alms-food.

111.

111.

‘‘Puññaṃ vata pasavi bahuṃ, sappañño vatāyaṃ upāsako;

Yo bhaddāya cīvaraṃ adāsi, vippamuttāya sabbaganthehī’’ti.

Indeed, this layman is truly wise; he has generated much merit, he who gave a robe to Bhaddā, who is liberated from all fetters.

… Bhaddā kuṇḍalakesā therī….

Thus the Elder Bhaddā Kuṇḍalakesā uttered these verses.

10. Paṭācārātherīgāthā

10. The Verses of the Elder Nun Paṭācārā

112.

112.

‘‘Naṅgalehi kasaṃ khettaṃ, bījāni pavapaṃ chamā;

Puttadārāni posentā, dhanaṃ vindanti māṇavā.

Plowing the field with plows, sowing seeds upon the earth, supporting their children and wives, men find wealth.

113.

113.

‘‘Kimahaṃ sīlasampannā, satthusāsanakārikā;

Nibbānaṃ nādhigacchāmi, akusītā anuddhatā.

Why should I, endowed with virtue, a doer of the Teacher’s instruction, diligent and not agitated, not attain Nibbāna?

114.

114.

‘‘Pāde pakkhālayitvāna, udakesu karomahaṃ;

Pādodakañca disvāna, thalato ninnamāgataṃ.

10. Having washed my feet, I observed the water. Seeing the foot-washing water flow from a high place to a low one,

115.

115.

‘‘Tato cittaṃ samādhesiṃ, assaṃ bhadraṃvajāniyaṃ;

Tato dīpaṃ gahetvāna, vihāraṃ pāvisiṃ ahaṃ;

Seyyaṃ olokayitvāna, mañcakamhi upāvisiṃ.

I then concentrated my mind, like a fine thoroughbred horse. Then, taking a lamp, I entered my dwelling; observing the bed, I sat down on the couch.

116.

116.

‘‘Tato sūciṃ gahetvāna, vaṭṭiṃ okassayāmahaṃ;

Padīpasseva nibbānaṃ, vimokkho ahu cetaso’’ti.

Then, taking a pin, I drew down the wick. Like the quenching of the lamp, there was the liberation of my mind.

… Paṭācārā therī….

Thus the Elder Paṭācārā uttered these verses.

11. Tiṃsamattātherīgāthā

11. The Verses of the Thirty Elder Nuns

117.

117.

‘‘‘Musalāni gahetvāna, dhaññaṃ koṭṭenti māṇavā ;

Puttadārāni posentā, dhanaṃ vindanti māṇavā.

Taking up pestles, men pound grain; supporting their children and wives, men find wealth.

118.

118.

‘‘‘Karotha buddhasāsanaṃ, yaṃ katvā nānutappati;

Khippaṃ pādāni dhovitvā, ekamante nisīdatha;

Cetosamathamanuyuttā, karotha buddhasāsanaṃ’.

Practice the Buddha’s teaching, having done which, one does not regret. Quickly wash your feet and sit to one side. Devoted to the calming of the mind, practice the Buddha’s teaching.

119.

119.

‘‘Tassā tā vacanaṃ sutvā, paṭācārāya sāsanaṃ;

Pāde pakkhālayitvāna, ekamantaṃ upāvisuṃ;

Cetosamathamanuyuttā, akaṃsu buddhasāsanaṃ.

Having heard her words, the instruction of Paṭācārā, they washed their feet and sat to one side. Devoted to the calming of the mind, they practiced the Buddha’s teaching.

120.

120.

‘‘Rattiyā [Pg.393] purime yāme, pubbajātimanussaruṃ;

Rattiyā majjhime yāme, dibbacakkhuṃ visodhayuṃ;

Rattiyā pacchime yāme, tamokhandhaṃ padālayuṃ.

11. In the first watch of the night, they recollected their past lives. In the middle watch of the night, they purified the divine eye. In the last watch of the night, they tore asunder the mass of darkness.

121.

121.

‘‘Uṭṭhāya pāde vandiṃsu, ‘katā te anusāsanī;

Indaṃva devā tidasā, saṅgāme aparājitaṃ;

Purakkhatvā vihassāma, tevijjāmha anāsavā’’’ti.

Rising, they paid homage at her feet, saying: ‘Your instruction has been followed. As the Tāvatiṃsa gods attend upon Indra, unconquered in battle, so shall we attend upon you. We possess the threefold knowledge and are free from taints.’

Itthaṃ sudaṃ tiṃsamattā therī bhikkhuniyo paṭācārāya santike aññaṃ byākariṃsūti.

Thus, indeed, the thirty Elder Bhikkhunīs declared final knowledge in the presence of Paṭācārā.

12. Candātherīgāthā

12. The Verses of the Elder Nun Candā

122.

122.

‘‘Duggatāhaṃ pure āsiṃ, vidhavā ca aputtikā;

Vinā mittehi ñātīhi, bhattacoḷassa nādhigaṃ.

In the past, I was unfortunate, a widow and childless. Without friends or relatives, I did not obtain food and clothing.

123.

123.

‘‘Pattaṃ daṇḍañca gaṇhitvā, bhikkhamānā kulā kulaṃ;

Sītuṇhena ca ḍayhantī, satta vassāni cārihaṃ.

Taking a bowl and a staff, begging from family to family, tormented by cold and heat, I wandered for seven years.

124.

124.

‘‘Bhikkhuniṃ puna disvāna, annapānassa lābhiniṃ;

Upasaṅkamma avocaṃ, ‘pabbajjaṃ anagāriyaṃ’.

Then, seeing a bhikkhunī who received food and drink, I approached her and spoke of the going forth into homelessness.

125.

125.

‘‘Sā ca maṃ anukampāya, pabbājesi paṭācārā;

Tato maṃ ovaditvāna, paramatthe niyojayi.

And she, Paṭācārā, out of compassion, gave me the going forth. Then, having advised me, she directed me toward the ultimate goal.

126.

126.

‘‘Tassāhaṃ vacanaṃ sutvā, akāsiṃ anusāsaniṃ;

Amogho ayyāyovādo, tevijjāmhi anāsavā’’ti.

12. Having heard her words, I followed her instruction. The noble lady’s advice was not in vain; I possess the threefold knowledge and am free from taints.

… Candā therī….

Thus the Elder Candā uttered these verses.

Pañcakanipāto niṭṭhito.

The Chapter of the Fives is concluded.

6. Chakkanipāto

The Chapter of the Sixes

1. Pañcasatamattātherīgāthā

1. The Verses of the Five Hundred Elder Nuns

127.

127.

‘‘Yassa [Pg.394] maggaṃ na jānāsi, āgatassa gatassa vā;

Taṃ kuto cāgataṃ sattaṃ, ‘mama putto’ti rodasi.

Of one who has come or gone, you do not know the path. For that being who has come from who knows where, why do you weep, crying, ‘My son’?

128.

128.

‘‘Maggañca khossa jānāsi, āgatassa gatassa vā;

Na naṃ samanusocesi, evaṃdhammā hi pāṇino.

Even if you knew the path of his coming and his going, you should not grieve for him; for such, indeed, is the nature of living beings.

129.

129.

‘‘Ayācito tatāgacchi, nānuññāto ito gato;

Kutoci nūna āgantvā, vasitvā katipāhakaṃ;

Itopi aññena gato, tatopaññena gacchati.

Unsolicited he came from there; unpermitted he went from here. Surely, having come from somewhere and stayed for a few days, from here he has gone to another place, and from there he goes to yet another.

130.

130.

‘‘Peto manussarūpena, saṃsaranto gamissati;

Yathāgato tathā gato, kā tattha paridevanā’’.

Departed from the human realm, wandering on, he will go. As he came, so he has gone—what lamentation is there in that?

131.

131.

‘‘Abbahī vata me sallaṃ, duddasaṃ hadayassitaṃ;

Yā me sokaparetāya, puttasokaṃ byapānudi.

Indeed, the dart has been drawn out from me, so hard to see, lodged in my heart. For me, who was overcome by sorrow, the grief for my son has been dispelled.

132.

132.

‘‘Sājja abbūḷhasallāhaṃ, nicchātā parinibbutā;

Buddhaṃ dhammañca saṅghañca, upemi saraṇaṃ muniṃ’’.

Today, with the dart drawn out, I am without craving, fully quenched. I go for refuge to the Sage—the Buddha, the Dhamma, and the Saṅgha.

Itthaṃ sudaṃ pañcasatamattā therī bhikkhuniyo…pe….

Thus it is said that five hundred elder nuns…

2. Vāseṭṭhītherīgāthā

2. The Verses of the Elder Vāseṭṭhī

133.

133.

‘‘Puttasokenahaṃ aṭṭā, khittacittā visaññinī;

Naggā pakiṇṇakesī ca, tena tena vicārihaṃ.

Afflicted by sorrow for my son, with a distracted mind and senseless, I was naked with disheveled hair; I wandered here and there.

134.

134.

‘‘Vīthi saṅkārakūṭesu, susāne rathiyāsu ca;

Acariṃ tīṇi vassāni, khuppipāsāsamappitā.

On rubbish heaps, in cemeteries, and on the streets, I wandered for three years, overcome by hunger and thirst.

135.

135.

‘‘Athaddasāsiṃ sugataṃ, nagaraṃ mithilaṃ pati ;

Adantānaṃ dametāraṃ, sambuddhamakutobhayaṃ.

Then I saw the Well-Gone One journeying towards the city of Mithilā—the Tamer of the untamed, the Fully Enlightened One, fearless from any quarter.

136.

136.

‘‘Sacittaṃ paṭiladdhāna, vanditvāna upāvisiṃ;

So me dhammamadesesi, anukampāya gotamo.

Having regained my own mind, I paid homage and sat down nearby. Out of compassion, that Gotama taught me the Dhamma.

137.

137.

‘‘Tassa [Pg.395] dhammaṃ suṇitvāna, pabbajiṃ anagāriyaṃ;

Yuñjantī satthuvacane, sacchākāsiṃ padaṃ sivaṃ.

Having heard his Dhamma, I went forth into the homeless life. Striving in the Teacher’s word, I realized the blissful state.

138.

138.

‘‘Sabbe sokā samucchinnā, pahīnā etadantikā;

Pariññātā hi me vatthū, yato sokāna sambhavo’’ti.

All sorrows are cut off, abandoned, and have come to an end; for the bases from which sorrows arise have been fully understood by me.

… Vāseṭṭhī therī….

… The Elder Vāseṭṭhī….

3. Khemātherīgāthā

3. The Verses of the Elder Khemā

139.

139.

‘‘Daharā tvaṃ rūpavatī, ahampi daharo yuvā;

Pañcaṅgikena turiyena, ehi kheme ramāmase’’.

“You are young and beautiful, Khemā, and I too am a young man. Come, let us delight in the five-fold music.”

140.

140.

‘‘Iminā pūtikāyena, āturena pabhaṅgunā;

Aṭṭiyāmi harāyāmi, kāmataṇhā samūhatā.

I am vexed and disgusted by this foul body, which is diseased and perishable; craving for sensual pleasures has been uprooted.

141.

141.

‘‘Sattisūlūpamā kāmā, khandhāsaṃ adhikuṭṭanā;

Yaṃ ‘tvaṃ kāmaratiṃ’ brūsi, ‘aratī’ dāni sā mama.

Sensual pleasures are like spears and stakes, a chopping block for the aggregates. What you call ‘sensual delight’ is now non-delight for me.

142.

142.

‘‘Sabbattha vihatā nandī, tamokhandho padālito;

Evaṃ jānāhi pāpima, nihato tvamasi antaka.

Delight in all things has been destroyed, the mass of darkness has been shattered. Know this, O Evil One: you are defeated, O End-maker!

143.

143.

‘‘Nakkhattāni namassantā, aggiṃ paricaraṃ vane;

Yathābhuccamajānantā, bālā suddhimamaññatha.

Worshipping the constellations and tending the sacred fire in the forest, not knowing reality as it is, fools imagined there was purity.

144.

144.

‘‘Ahañca kho namassantī, sambuddhaṃ purisuttamaṃ;

Pamuttā sabbadukkhehi, satthusāsanakārikā’’ti.

But I, paying homage to the Fully Enlightened One, the supreme among men, am freed from all suffering, having followed the Teacher’s instruction.

… Khemā therī….

… The Elder Khemā….

4. Sujātātherīgāthā

4. The Verses of the Elder Sujātā

145.

145.

‘‘Alaṅkatā suvasanā, mālinī candanokkhitā;

Sabbābharaṇasañchannā, dāsīgaṇapurakkhatā.

Adorned and finely dressed, wearing garlands and anointed with sandalwood, covered with every ornament, I was attended by a retinue of maidservants.

146.

146.

‘‘Annaṃ pānañca ādāya, khajjaṃ bhojjaṃ anappakaṃ;

Gehato nikkhamitvāna, uyyānamabhihārayiṃ.

Taking abundant food and drink, both hard and soft, I departed from my home and went to the park.

147.

147.

‘‘Tattha ramitvā kīḷitvā, āgacchantī sakaṃ gharaṃ;

Vihāraṃ daṭṭhuṃ pāvisiṃ, sākete añjanaṃ vanaṃ.

There, having delighted and played, while returning to my own home, I entered the Añjana Wood at Sāketa to see the monastery.

148.

148.

‘‘Disvāna [Pg.396] lokapajjotaṃ, vanditvāna upāvisiṃ;

So me dhammamadesesi, anukampāya cakkhumā.

Having seen the Light of the World, I paid homage and sat down nearby. Out of compassion, that Visionary One taught me the Dhamma.

149.

149.

‘‘Sutvā ca kho mahesissa, saccaṃ sampaṭivijjhahaṃ;

Tattheva virajaṃ dhammaṃ, phusayiṃ amataṃ padaṃ.

And having heard the Dhamma of the Great Sage, I penetrated the Truth; right there I attained the stainless, deathless state.

150.

150.

‘‘Tato viññātasaddhammā, pabbajiṃ anagāriyaṃ;

Tisso vijjā anuppattā, amoghaṃ buddhasāsana’’nti.

Then, having understood the true Dhamma, I went forth into the homeless life. The three true knowledges have been attained; the Buddha’s Dispensation is not in vain.

… Sujātā therī….

… The Elder Sujātā….

5. Anopamātherīgāthā

5. The Verses of the Elder Anopamā

151.

151.

‘‘Ucce kule ahaṃ jātā, bahuvitte mahaddhane;

Vaṇṇarūpena sampannā, dhītā majjhassa atrajā.

I was born in a high family, of great possessions and immense wealth. Endowed with beauty and fine features, I am the own daughter of the merchant Majjha.

152.

152.

‘‘Patthitā rājaputtehi, seṭṭhiputtehi gijjhitā ;

Pitu me pesayī dūtaṃ, detha mayhaṃ anopamaṃ.

Desired by princes and coveted by merchants’ sons, they sent a messenger to my father, saying: ‘Give Anopamā to me.’

153.

153.

‘‘Yattakaṃ tulitā esā, tuyhaṃ dhītā anopamā;

Tato aṭṭhaguṇaṃ dassaṃ, hiraññaṃ ratanāni ca.

‘Whatever this daughter of yours, Anopamā, is valued at, I will give eight times that amount in gold and precious gems.’

154.

154.

‘‘Sāhaṃ disvāna sambuddhaṃ, lokajeṭṭhaṃ anuttaraṃ;

Tassa pādāni vanditvā, ekamantaṃ upāvisiṃ.

But I, having seen the Fully Enlightened One, the world’s most senior, the unsurpassed, paid homage at his feet and sat down to one side.

155.

155.

‘‘So me dhammamadesesi, anukampāya gotamo;

Nisinnā āsane tasmiṃ, phusayiṃ tatiyaṃ phalaṃ.

Out of compassion, that Gotama taught me the Dhamma. While seated on that very seat, I attained the third fruit.

156.

156.

‘‘Tato kesāni chetvāna, pabbajiṃ anagāriyaṃ;

Ajja me sattamī ratti, yato taṇhā visositā’’ti.

Then, having cut off my hair, I went forth into the homeless life. This is now the seventh night since my craving was made to dry up.

… Anopamā therī….

… The Elder Anopamā….

6. Mahāpajāpatigotamītherīgāthā

6. The Verses of the Elder Mahāpajāpatī Gotamī

157.

157.

‘‘Buddha vīra namo tyatthu, sabbasattānamuttama;

Yo maṃ dukkhā pamocesi, aññañca bahukaṃ janaṃ.

Homage to you, O Buddha, O Hero, supreme among all beings! You who have liberated me from suffering, and many other people besides.

158.

158.

‘‘Sabbadukkhaṃ pariññātaṃ, hetutaṇhā visositā;

Bhāvito aṭṭhaṅgiko maggo, nirodho phusito mayā.

All suffering has been fully understood, the cause—craving—has been dried up; the Eightfold Path has been developed, and cessation has been realized by me.

159.

159.

‘‘Mātā [Pg.397] putto pitā bhātā, ayyakā ca pure ahuṃ;

Yathābhuccamajānantī, saṃsariṃhaṃ anibbisaṃ.

Mother, son, father, brother, and grandmother I have been in the past. Not knowing the truth as it is, I wandered on in saṃsāra without a foothold.

160.

160.

‘‘Diṭṭho hi me so bhagavā, antimoyaṃ samussayo;

Vikkhīṇo jātisaṃsāro, natthi dāni punabbhavo.

Indeed, that Blessed One has been seen by me; this is my final body. The cycle of birth is exhausted; now there is no further becoming.

161.

161.

‘‘Āraddhavīriye pahitatte, niccaṃ daḷhaparakkame;

Samagge sāvake passe, esā buddhāna vandanā.

One should see the disciples who are energetic, resolute, always firm in their exertion, and harmonious—this is homage to the Buddhas.

162.

162.

‘‘Bahūnaṃ vata atthāya, māyā janayi gotamaṃ;

Byādhimaraṇatunnānaṃ, dukkhakkhandhaṃ byapānudī’’ti.

Indeed, for the welfare of many, Māyā gave birth to Gotama. He dispelled the mass of suffering for beings afflicted by sickness and death.

… Mahāpajāpatigotamī therī….

… The Elder Mahāpajāpatī Gotamī….

7. Guttātherīgāthā

7. The Verses of the Elder Guttā

163.

163.

‘‘Gutte yadatthaṃ pabbajjā, hitvā puttaṃ vasuṃ piyaṃ;

Tameva anubrūhehi, mā cittassa vasaṃ gami.

O Guttā, for the sake of which goal you went forth, having abandoned your beloved son and wealth, cultivate that very goal. Do not fall under the power of the mind.

164.

164.

‘‘Cittena vañcitā sattā, mārassa visaye ratā;

Anekajātisaṃsāraṃ, sandhāvanti aviddasū.

Beings, deceived by the mind, delight in the domain of Māra. Unwise, they run on through the saṃsāra of many births.

165.

165.

‘‘Kāmacchandañca byāpādaṃ, sakkāyadiṭṭhimeva ca;

Sīlabbataparāmāsaṃ, vicikicchañca pañcamaṃ.

Sensual desire and ill will, identity view, clinging to rites and rituals, and doubt as the fifth—

166.

166.

‘‘Saṃyojanāni etāni, pajahitvāna bhikkhunī;

Orambhāgamanīyāni, nayidaṃ punarehisi.

these are the fetters pertaining to the lower realms. Having abandoned them, O nun, you will not come to this world again.

167.

167.

‘‘Rāgaṃ mānaṃ avijjañca, uddhaccañca vivajjiya;

Saṃyojanāni chetvāna, dukkhassantaṃ karissasi.

Having forsaken lust, conceit, ignorance, and restlessness, and having cut off these fetters, you will make an end of suffering.

168.

168.

‘‘Khepetvā jātisaṃsāraṃ, pariññāya punabbhavaṃ;

Diṭṭheva dhamme nicchātā, upasantā carissatī’’ti.

Having exhausted the cycle of birth, having fully understood renewed existence, in this very life, free from craving and fully calmed, you will dwell.

… Guttā therī….

… The Elder Guttā …

8. Vijayātherīgāthā

8. The Verses of the Elder Vijayā

169.

169.

‘‘Catukkhattuṃ pañcakkhattuṃ, vihārā upanikkhamiṃ;

Aladdhā cetaso santiṃ, citte avasavattinī.

Four times, five times, I went out from my dwelling, not having obtained peace of mind, with my mind not under my control.

170.

170.

‘‘Bhikkhuniṃ [Pg.398] upasaṅkamma, sakkaccaṃ paripucchahaṃ;

Sā me dhammamadesesi, dhātuāyatanāni ca.

I approached a nun and questioned her respectfully. She taught me the Dhamma: the elements and the sense bases,

171.

171.

‘‘Cattāri ariyasaccāni, indriyāni balāni ca;

Bojjhaṅgaṭṭhaṅgikaṃ maggaṃ, uttamatthassa pattiyā.

the Four Noble Truths, the faculties and the powers, the factors of enlightenment, and the Eightfold Path, for the attainment of the supreme goal.

172.

172.

‘‘Tassāhaṃ vacanaṃ sutvā, karontī anusāsaniṃ;

Rattiyā purime yāme, pubbajātimanussariṃ.

Having heard her words and following her instruction, in the first watch of the night, I recollected my former lives.

173.

173.

‘‘Rattiyā majjhime yāme, dibbacakkhuṃ visodhayiṃ;

Rattiyā pacchime yāme, tamokhandhaṃ padālayiṃ.

In the middle watch of the night, I purified the divine eye; in the last watch of the night, I split asunder the mass of darkness.

174.

174.

‘‘Pītisukhena ca kāyaṃ, pharitvā vihariṃ tadā;

Sattamiyā pāde pasāresiṃ, tamokhandhaṃ padāliyā’’ti.

Then I dwelt, having pervaded my body with rapture and bliss. On the seventh day, having split asunder the mass of darkness, I stretched out my feet.

… Vijayā therī….

… The Elder Vijayā …

Chakkanipāto niṭṭhito.

The Chapter of Sixes is concluded.

7. Sattakanipāto

7. The Chapter of Sevens

1. Uttarātherīgāthā

1. The Verses of the Elder Uttarā

175.

175.

‘‘‘Musalāni [Pg.399] gahetvāna, dhaññaṃ koṭṭenti māṇavā;

Puttadārāni posentā, dhanaṃ vindanti māṇavā.

‘Taking up pestles, men pound grain; supporting their sons and wives, these men obtain wealth.

176.

176.

‘‘‘Ghaṭetha buddhasāsane, yaṃ katvā nānutappati;

Khippaṃ pādāni dhovitvā, ekamantaṃ nisīdatha.

Strive in the Buddha’s Dispensation, doing that for which there is no regret. Quickly wash your feet and sit down to one side.

177.

177.

‘‘‘Cittaṃ upaṭṭhapetvāna, ekaggaṃ susamāhitaṃ;

Paccavekkhatha saṅkhāre, parato no ca attato’.

Having established the mind, making it one-pointed and well-concentrated, contemplate conditioned phenomena as other, and not as self.’

178.

178.

‘‘Tassāhaṃ vacanaṃ sutvā, paṭācārānusāsaniṃ;

Pāde pakkhālayitvāna, ekamante upāvisiṃ.

Having heard her words, the instruction of Paṭācārā, I washed my feet and sat down to one side.

179.

179.

‘‘Rattiyā purime yāme, pubbajātimanussariṃ;

Rattiyā majjhime yāme, dibbacakkhuṃ visodhayiṃ.

In the first watch of the night, I recollected my former lives; in the middle watch of the night, I purified the divine eye.

180.

180.

‘‘Rattiyā pacchime yāme, tamokkhandhaṃ padālayiṃ;

Tevijjā atha vuṭṭhāsiṃ, katā te anusāsanī.

In the last watch of the night, I split asunder the mass of darkness. Then I arose, endowed with the three knowledges. Your instruction has been carried out.

181.

181.

‘‘Sakkaṃva devā tidasā, saṅgāme aparājitaṃ;

Purakkhatvā vihassāmi, tevijjāmhi anāsavā’’.

Just as the Tāvatiṃsa devas honor Sakka, who is unconquered in battle, so shall I dwell honoring you. I am endowed with the three knowledges and am free from taints.

… Uttarā therī….

… The Elder Uttarā …

2. Cālātherīgāthā

2. The Verses of the Elder Cālā

182.

182.

‘‘Satiṃ upaṭṭhapetvāna, bhikkhunī bhāvitindriyā;

Paṭivijjhi padaṃ santaṃ, saṅkhārūpasamaṃ sukhaṃ’’.

Having established mindfulness, a nun with faculties developed penetrated the peaceful state, the bliss of the stilling of formations.

183.

183.

‘‘Kaṃ nu uddissa muṇḍāsi, samaṇī viya dissasi;

Na ca rocesi pāsaṇḍe, kimidaṃ carasi momuhā’’.

“For whose sake are you shaven-headed? You appear like a female ascetic, yet you do not approve of the sectarians—why do you wander about so confused?”

184.

184.

‘‘Ito bahiddhā pāsaṇḍā, diṭṭhiyo upanissitā;

Na te dhammaṃ vijānanti, na te dhammassa kovidā.

“The sectarians outside of this Dispensation rely on their views; they do not know the Dhamma, nor are they skilled in the Dhamma.

185.

185.

‘‘Atthi sakyakule jāto, buddho appaṭipuggalo;

So me dhammamadesesi, diṭṭhīnaṃ samatikkamaṃ.

There is one born in the Sakyan clan, the Buddha, who is without peer; he taught me the Dhamma for the overcoming of views:

186.

186.

‘‘Dukkhaṃ [Pg.400] dukkhasamuppādaṃ, dukkhassa ca atikkamaṃ;

Ariyaṃ caṭṭhaṅgikaṃ maggaṃ, dukkhūpasamagāminaṃ.

Suffering, the origin of suffering, and the overcoming of suffering; and the Noble Eightfold Path that leads to the stilling of suffering.

187.

187.

‘‘Tassāhaṃ vacanaṃ sutvā, vihariṃ sāsane ratā;

Tisso vijjā anuppattā, kataṃ buddhassa sāsanaṃ.

Having heard his words, I dwelt delighting in the Dispensation. The three knowledges have been attained; the Buddha’s teaching has been accomplished.

188.

188.

‘‘Sabbattha vihatā nandī, tamokhandho padālito;

Evaṃ jānāhi pāpima, nihato tvamasi antaka’’.

“Delight has been destroyed in every respect, the mass of darkness is shattered. Know this, O Evil One: you are defeated, O End-maker.”

… Cālā therī….

… Cālā Therī …

3. Upacālātherīgāthā

3. The Verses of Upacālā Therī

189.

189.

‘‘Satimatī cakkhumatī, bhikkhunī bhāvitindriyā;

Paṭivijjhiṃ padaṃ santaṃ, akāpurisasevitaṃ’’.

“Mindful and clear-eyed, a bhikkhunī with faculties developed, I have penetrated the peaceful state, frequented by noble men.”

190.

190.

‘‘Kiṃ nu jātiṃ na rocesi, jāto kāmāni bhuñjati;

Bhuñjāhi kāmaratiyo, māhu pacchānutāpinī’’.

“Why do you not delight in birth? One who is born enjoys sensual pleasures. Enjoy the delights of sensuality; do not be one who is later regretful.”

191.

191.

‘‘Jātassa maraṇaṃ hoti, hatthapādāna chedanaṃ;

Vadhabandhapariklesaṃ, jāto dukkhaṃ nigacchati.

“For one who is born there is death, and the cutting off of hands and feet; one who is born encounters suffering, such as execution, bondage, and torment.”

192.

192.

‘‘Atthi sakyakule jāto, sambuddho aparājito;

So me dhammamadesesi, jātiyā samatikkamaṃ.

“There is one born in the Sakyan clan, the Fully Enlightened One, the Unconquered; he taught me the Dhamma for the overcoming of birth.”

193.

193.

‘‘Dukkhaṃ dukkhasamuppādaṃ, dukkhassa ca atikkamaṃ;

Ariyaṃ caṭṭhaṅgikaṃ maggaṃ, dukkhūpasamagāminaṃ.

“Suffering, the origin of suffering, and the overcoming of suffering; and the Noble Eightfold Path that leads to the stilling of suffering.”

194.

194.

‘‘Tassāhaṃ vacanaṃ sutvā, vihariṃ sāsane ratā;

Tisso vijjā anuppattā, kataṃ buddhassa sāsanaṃ.

“Having heard his words, I dwelt delighting in the Dispensation. The three knowledges have been attained; the Buddha’s teaching has been accomplished.”

195.

195.

‘‘Sabbattha vihatā nandī, tamokhandho padālito;

Evaṃ jānāhi pāpima, nihato tvamasi antaka’’.

“Delight has been destroyed in every respect, the mass of darkness is shattered. Know this, O Evil One: you are defeated, O End-maker.”

… Upacālā therī….

… Upacālā Therī …

Sattakanipāto niṭṭhito.

The Chapter of Sevens is finished.

8. Aṭṭhakanipāto

8. The Chapter of Eights

1. Sīsūpacālātherīgāthā

1. The Verses of Sīsūpacālā Therī

196.

196.

‘‘Bhikkhunī [Pg.401] sīlasampannā, indriyesu susaṃvutā;

Adhigacche padaṃ santaṃ, asecanakamojavaṃ’’.

“As a bhikkhunī accomplished in virtue, well-restrained in the senses, I have attained the peaceful state, which is perfect and full of essence.”

197.

197.

‘‘Tāvatiṃsā ca yāmā ca, tusitā cāpi devatā;

Nimmānaratino devā, ye devā vasavattino;

Tattha cittaṃ paṇīdhehi, yattha te vusitaṃ pure’’.

“The Tāvatiṃsa and Yāma gods, the Tusita deities, the Nimmānaratī gods, and those gods who wield power over the creations of others—direct your mind there, where you have dwelt before.”

198.

198.

‘‘Tāvatiṃsā ca yāmā ca, tusitā cāpi devatā;

Nimmānaratino devā, ye devā vasavattino.

“The Tāvatiṃsa and Yāma gods, the Tusita deities, the Nimmānaratī gods, and those gods who wield power over the creations of others—

199.

199.

‘‘Kālaṃ kālaṃ bhavābhavaṃ, sakkāyasmiṃ purakkhatā;

Avītivattā sakkāyaṃ, jātimaraṇasārino.

“From time to time, going from one existence to another, attached to their own identity, they do not transcend that identity; they follow the course of birth and death.”

200.

200.

‘‘Sabbo ādīpito loko, sabbo loko padīpito;

Sabbo pajjalito loko, sabbo loko pakampito.

“The whole world is on fire, the whole world is burning, the whole world is ablaze, the whole world is trembling.”

201.

201.

‘‘Akampiyaṃ atuliyaṃ, aputhujjanasevitaṃ;

Buddho dhammamadesesi, tattha me nirato mano.

“The Buddha taught the Dhamma that is unshakable, incomparable, and not frequented by ordinary people—therein my mind delights.”

202.

202.

‘‘Tassāhaṃ vacanaṃ sutvā, vihariṃ sāsane ratā;

Tisso vijjā anuppattā, kataṃ buddhassa sāsanaṃ.

“Having heard his words, I dwelt delighting in the Dispensation. The three knowledges have been attained; the Buddha’s teaching has been accomplished.”

203.

203.

‘‘Sabbattha vihatā nandī, tamokhandho padālito;

Evaṃ jānāhi pāpima, nihato tvamasi antaka’’.

“Delight has been destroyed in every respect, the mass of darkness is shattered. Know this, O Evil One: you are defeated, O End-maker.”

… Sīsūpacālā therī….

… Sīsūpacālā Therī …

Aṭṭhakanipāto niṭṭhito.

The Chapter of Eights is finished.

9. Navakanipāto

9. The Chapter of Nines

1. Vaḍḍhamātutherīgāthā

1. The Verses of Vaḍḍhamātā Therī

204.

204.

‘‘Mā [Pg.402] su te vaḍḍha lokamhi, vanatho āhu kudācanaṃ;

Mā puttaka punappunaṃ, ahu dukkhassa bhāgimā.

“O Vaḍḍha, may there never be for you, in this world, a thicket of defilements. O son, do not again and again become a partaker of suffering.”

205.

205.

‘‘Sukhañhi vaḍḍha munayo, anejā chinnasaṃsayā;

Sītibhūtā damappattā, viharanti anāsavā.

“Indeed, Vaḍḍha, the sages dwell happily: unshakeable, their doubts cut off, become cool, having attained self-mastery, and free from cankers.”

206.

206.

‘‘Tehānuciṇṇaṃ isībhi, maggaṃ dassanapattiyā;

Dukkhassantakiriyāya, tvaṃ vaḍḍha anubrūhaya’’.

“O Vaḍḍha, for the attainment of vision, for making an end of suffering, you should cultivate the path followed by those seers.”

207.

207.

‘‘Visāradāva bhaṇasi, etamatthaṃ janetti me;

Maññāmi nūna māmike, vanatho te na vijjati’’.

“O mother, you speak this beneficial instruction to me with confidence. I think, my dear mother, that surely for you no thicket of defilements exists.”

208.

208.

‘‘Ye keci vaḍḍha saṅkhārā, hīnā ukkaṭṭhamajjhimā;

Aṇūpi aṇumattopi, vanatho me na vijjati.

“Whatever conditioned things there are, Vaḍḍha—inferior, superior, or middling—towards them, for me, not even a subtle or minute thicket of defilements exists.”

209.

209.

‘‘Sabbe me āsavā khīṇā, appamattassa jhāyato;

Tisso vijjā anuppattā, kataṃ buddhassa sāsanaṃ’’.

“For me, who meditates diligently, all cankers are destroyed. The three knowledges have been attained; the Buddha’s teaching has been accomplished.”

210.

210.

‘‘Uḷāraṃ vata me mātā, patodaṃ samavassari;

Paramatthasañhitā gāthā, yathāpi anukampikā.

“Truly, my mother has rained down upon me a great goad—verses connected with the highest meaning, just like one who is compassionate.”

211.

211.

‘‘Tassāhaṃ vacanaṃ sutvā, anusiṭṭhiṃ janettiyā;

Dhammasaṃvegamāpādiṃ, yogakkhemassa pattiyā.

“Having heard her speech, the instruction of my mother, I experienced a sense of spiritual urgency for the attainment of security from bondage.”

212.

212.

‘‘Sohaṃ padhānapahitatto, rattindivamatandito;

Mātarā codito santo, aphusiṃ santimuttamaṃ’’.

“And so I, with mind resolute in striving, untiring day and night, being urged on by my mother, attained the supreme peace.”

… Vaḍḍhamātā therī….

… Vaḍḍhamātā Therī …

Navakanipāto niṭṭhito.

The Chapter of Nines is finished.

10. Ekādasanipāto

10. The Chapter of Elevens

1. Kisāgotamītherīgāthā

1. The Verses of Kisāgotamī Therī

213.

213.

‘‘Kalyāṇamittatā [Pg.403] muninā, lokaṃ ādissa vaṇṇitā;

Kalyāṇamitte bhajamāno, api bālo paṇḍito assa.

“Good friendship has been praised by the Sage with reference to the world; by associating with good friends, even a fool may become wise.”

214.

214.

‘‘Bhajitabbā sappurisā, paññā tathā vaḍḍhati bhajantānaṃ;

Bhajamāno sappurise, sabbehipi dukkhehi pamucceyya.

“Good people should be associated with; thus the wisdom of those who associate increases. By associating with good people, one may be freed from all sufferings.”

215.

215.

‘‘Dukkhañca vijāneyya, dukkhassa ca samudayaṃ nirodhaṃ;

Aṭṭhaṅgikañca maggaṃ, cattāripi ariyasaccāni.

“One should understand suffering, the origin of suffering, its cessation, and the Eightfold Path—these Four Noble Truths.”

216.

216.

‘‘Dukkho itthibhāvo, akkhāto purisadammasārathinā;

Sapattikampi hi dukkhaṃ, appekaccā sakiṃ vijātāyo.

“‘Womanhood is suffering,’ has been declared by the Trainer of those to be tamed. Having a co-wife is also suffering. Some women, having given birth but once…”

217.

217.

‘‘Galake api kantanti, sukhumāliniyo visāni khādanti;

Janamārakamajjhagatā, ubhopi byasanāni anubhonti.

“…cut their own throats; delicate women eat poison. Caught in the peril of childbirth, both mother and child experience disaster.”

218.

218.

‘‘Upavijaññā gacchantī, addasāhaṃ patiṃ mataṃ;

Panthamhi vijāyitvāna, appattāva sakaṃ gharaṃ.

“While travelling to give birth, I saw my husband dead. Having given birth on the road, I had not yet reached my own home.”

219.

219.

‘‘Dve puttā kālakatā, patī ca panthe mato kapaṇikāya;

Mātā pitā ca bhātā, ḍayhanti ca ekacitakāyaṃ.

“My two sons are dead, and my husband died on the road—for me, the wretched one. My mother, father, and brother are burning on a single pyre.”

220.

220.

‘‘Khīṇakulīne kapaṇe, anubhūtaṃ te dukhaṃ aparimāṇaṃ;

Assū ca te pavattaṃ, bahūni ca jātisahassāni.

“O wretched one of a ruined family, you have experienced immeasurable suffering. Your tears have flowed for many thousands of births.”

221.

221.

‘‘Vasitā susānamajjhe, athopi khāditāni puttamaṃsāni;

Hatakulikā sabbagarahitā, matapatikā amatamadhigacchiṃ.

“I have lived in the midst of a charnel ground, and the flesh of my sons has been eaten. With my family destroyed, scorned by all, and my husband dead, I have attained the Deathless.”

222.

222.

‘‘Bhāvito me maggo, ariyo aṭṭhaṅgiko amatagāmī;

Nibbānaṃ sacchikataṃ, dhammādāsaṃ avekkhiṃhaṃ.

“The Noble Eightfold Path leading to the Deathless has been developed by me. Nibbāna has been realized; I have looked into the mirror of the Dhamma.”

223.

223.

‘‘Ahamamhi kantasallā, ohitabhārā katañhi karaṇīyaṃ;

Kisā gotamī therī, vimuttacittā imaṃ bhaṇī’’ti.

“I am one with the dart removed, the burden laid down; what was to be done has been done.” The Elder Kisāgotamī, with a well-liberated mind, spoke this.

… Kisā gotamī therī….

… The Elder Kisāgotamī…

Ekādasanipāto niṭṭhito.

The Chapter of Elevens is concluded.

11. Dvādasakanipāto

11. The Chapter of the Twelves

1. Uppalavaṇṇātherīgāthā

1. The Verses of the Elder Uppalavaṇṇā

224.

224.

‘‘Ubho [Pg.404] mātā ca dhītā ca, mayaṃ āsuṃ sapattiyo;

Tassā me ahu saṃvego, abbhuto lomahaṃsano.

“Both mother and daughter, we were co-wives. For me, there arose a sense of spiritual urgency, unprecedented and hair-raising.”

225.

225.

‘‘Dhiratthu kāmā asucī, duggandhā bahukaṇṭakā;

Yattha mātā ca dhītā ca, sabhariyā mayaṃ ahuṃ.

“Fie on sensual pleasures—impure, foul-smelling, and full of thorns—wherein we, mother and daughter, became co-wives.”

226.

226.

‘‘Kāmesvādīnavaṃ disvā, nekkhammaṃ daṭṭhu khemato;

Sā pabbajjiṃ rājagahe, agārasmānagāriyaṃ.

“Having seen the danger in sensual pleasures, and having seen renunciation as safety, I went forth in Rājagaha from the household life into homelessness.”

227.

227.

‘‘Pubbenivāsaṃ jānāmi, dibbacakkhuṃ visodhitaṃ;

Cetopariccañāṇañca, sotadhātu visodhitā.

“I know my past abodes; the divine eye is purified. The knowledge of others’ minds and the element of hearing are purified.”

228.

228.

‘‘Iddhīpi me sacchikatā, patto me āsavakkhayo;

Chaḷabhiññā sacchikatā, kataṃ buddhassa sāsanaṃ.

“Psychic power has also been realized by me; the destruction of the taints has been attained by me. The six supernormal knowledges have been realized; the Buddha’s teaching has been fulfilled.”

229.

229.

‘‘Iddhiyā abhinimmitvā, caturassaṃ rathaṃ ahaṃ;

Buddhassa pāde vanditvā, lokanāthassa tādino’’.

“Having created by psychic power a chariot drawn by four horses, I paid homage at the feet of the Buddha, the Protector of the World, the Steadfast One.”

230.

230.

‘‘Supupphitaggaṃ upagamma pādapaṃ, ekā tuvaṃ tiṭṭhasi sālamūle ;

Na cāpi te dutiyo atthi koci, na tvaṃ bāle bhāyasi dhuttakānaṃ’’.

“Having approached a tree with a fully blossomed top, you stand alone at the foot of a Sāla tree. You have no companion whatsoever; foolish girl, are you not afraid of profligates?”

231.

231.

‘‘Sataṃ sahassānipi dhuttakānaṃ, samāgatā edisakā bhaveyyuṃ;

Lomaṃ na iñje napi sampavedhe, kiṃ me tuvaṃ māra karissaseko.

“Even if a hundred thousand profligates such as you were to gather together, not a single hair of mine would stir, nor would I tremble. O Māra, what can you, all alone, do to me?”

232.

232.

‘‘Esā antaradhāyāmi, kucchiṃ vā pavisāmi te;

Bhamukantare tiṭṭhāmi, tiṭṭhantiṃ maṃ na dakkhasi.

“Behold, I shall vanish, or I shall enter your belly. I can stand between your eyebrows, yet you will not see me standing there.”

233.

233.

‘‘Cittamhi [Pg.405] vasībhūtāhaṃ, iddhipādā subhāvitā;

Chaḷabhiññā sacchikatā, kataṃ buddhassa sāsanaṃ.

“I have gained mastery over my mind; the bases of psychic power are well-developed. The six supernormal knowledges have been realized; the Buddha’s teaching has been fulfilled.”

234.

234.

‘‘Sattisūlūpamā kāmā, khandhāsaṃ adhikuṭṭanā;

Yaṃ tvaṃ ‘kāmaratiṃ’ brūsi, ‘aratī’ dāni sā mama.

“Sensual pleasures are like spears and stakes; they are a chopping block for the aggregates. That which you call ‘sensual delight’ is now non-delight for me.”

235.

235.

‘‘Sabbattha vihatā nandī, tamokhandho padālito;

Evaṃ jānāhi pāpima, nihato tvamasi antakā’’ti.

“Delight has been destroyed everywhere; the mass of darkness has been shattered. Know this, O Evil One: you are defeated, O End-maker!”

… Uppalavaṇṇā therī….

… The Elder Uppalavaṇṇā…

Dvādasanipāto niṭṭhito.

The Chapter of the Twelves is concluded.

12. Soḷasanipāto

12. The Chapter of the Sixteens

1. Puṇṇātherīgāthā

1. The Verses of the Elder Puṇṇā

236.

236.

‘‘Udahārī [Pg.406] ahaṃ sīte, sadā udakamotariṃ;

Ayyānaṃ daṇḍabhayabhītā, vācādosabhayaṭṭitā.

“I was a water-carrier; in the cold, I always went down into the water, fearful of punishment from my mistresses, afflicted by the fear of their angry words.”

237.

237.

‘‘Kassa brāhmaṇa tvaṃ bhīto, sadā udakamotari;

Vedhamānehi gattehi, sītaṃ vedayase bhusaṃ’’.

“O Brahmin, of what are you afraid that you always go down into the water? With trembling limbs, you experience the intense cold.”

238.

238.

Jānantī vata maṃ bhoti, puṇṇike paripucchasi;

Karontaṃ kusalaṃ kammaṃ, rundhantaṃ katapāpakaṃ.

“O lady Puṇṇikā, though you know, you still ask me, one who is doing wholesome kamma and restraining evil kamma that has been done.”

239.

239.

‘‘Yo ca vuḍḍho daharo vā, pāpakammaṃ pakubbati;

Dakābhisecanā sopi, pāpakammā pamuccati’’.

“Whoever, whether old or young, commits an evil deed, is also freed from that evil kamma by ablution with water.”

240.

240.

‘‘Ko nu te idamakkhāsi, ajānantassa ajānako;

Dakābhisecanā nāma, pāpakammā pamuccati.

“Who, being ignorant, told this to you who are also ignorant: that one is truly freed from evil kamma by ablution with water?”

241.

241.

‘‘Saggaṃ nūna gamissanti, sabbe maṇḍūkakacchapā;

Nāgā ca susumārā ca, ye caññe udake carā.

“Surely then, all frogs and turtles, nāgas and crocodiles, and whatever other creatures dwell in the water, will go to heaven.”

242.

242.

‘‘Orabbhikā sūkarikā, macchikā migabandhakā;

Corā ca vajjhaghātā ca, ye caññe pāpakammino;

Dakābhisecanā tepi, pāpakammā pamuccare.

“Butchers of sheep and pigs, fishermen and hunters, thieves and executioners, and any others who are evil-doers—they too would be freed from their evil kamma by ablution with water.”

243.

243.

‘‘Sace imā nadiyo te, pāpaṃ pubbe kataṃ vahuṃ;

Puññampimā vaheyyuṃ te, tena tvaṃ paribāhiro.

“If these rivers could carry away the evil you have previously done, they would also carry away your merit. By that, you would be left bereft.”

244.

244.

‘‘Yassa brāhmaṇa tvaṃ bhīto, sadā udakamotari;

Tameva brahme mā kāsi, mā te sītaṃ chaviṃ hane’’.

“O Brahmin, that very thing you fear, on account of which you always go down into the water—do not do it, Brahmin! Let not the cold injure your skin.”

245.

245.

‘‘Kummaggapaṭipannaṃ maṃ, ariyamaggaṃ samānayi;

Dakābhisecanā bhoti, imaṃ sāṭaṃ dadāmi te’’.

“You have led me, who had entered upon a wrong path, to the noble path. O lady, I who was devoted to purification by water give this robe to you.”

246.

246.

‘‘Tuyheva sāṭako hotu, nāhamicchāmi sāṭakaṃ;

Sace bhāyasi dukkhassa, sace te dukkhamappiyaṃ.

Let the cloth be yours; I do not desire the cloth. If you are afraid of suffering, if suffering is displeasing to you,

247.

247.

‘‘Mākāsi [Pg.407] pāpakaṃ kammaṃ, āvi vā yadi vā raho;

Sace ca pāpakaṃ kammaṃ, karissasi karosi vā.

Do not do evil kamma, either openly or in secret. And if you will do or are doing evil kamma,

248.

248.

‘‘Na te dukkhā pamutyatthi, upeccāpi palāyato;

Sace bhāyasi dukkhassa, sace te dukkhamappiyaṃ.

There is no escape from suffering for you, even if you flee by flying away. If you fear suffering, if suffering is displeasing to you,

249.

249.

‘‘Upehi saraṇaṃ buddhaṃ, dhammaṃ saṅghañca tādinaṃ;

Samādiyāhi sīlāni, taṃ te atthāya hehiti’’.

Go for refuge to the Buddha, the Dhamma, and the Sangha, who are unshaken; undertake the precepts, for that will be for your welfare.

250.

250.

‘‘Upemi saraṇaṃ buddhaṃ, dhammaṃ saṅghañca tādinaṃ;

Samādiyāmi sīlāni, taṃ me atthāya hehiti.

I go for refuge to the Buddha, the Dhamma, and the Sangha, who are unshaken. I undertake the precepts; that will be for my benefit.

251.

251.

‘‘Brahmabandhu pure āsiṃ, ajjamhi saccabrāhmaṇo;

Tevijjo vedasampanno, sottiyo camhi nhātako’’ti.

Formerly I was a kinsman of Brahmā; today I am a true brahmin. I possess the three knowledges, am accomplished in the supreme knowledge, am cleansed, and am one who has bathed away evil.

… Puṇṇā therī….

… The Elder Puṇṇā…

Soḷasanipāto niṭṭhito.

The Chapter of the Sixteens is concluded.

13. Vīsatinipāto

13. The Chapter of the Twenties

1. Ambapālītherīgāthā

1. The Verses of the Elder Ambapālī

252.

252.

‘‘Kāḷakā [Pg.408] bhamaravaṇṇasādisā, vellitaggā mama muddhajā ahuṃ;

Te jarāya sāṇavākasādisā, saccavādivacanaṃ anaññathā.

My hair was once black, like the color of bees, with curled ends; now, with old age, it is like hemp fibers. The word of the Speaker of Truth is not otherwise.

253.

253.

‘‘Vāsitova surabhī karaṇḍako, pupphapūra mama uttamaṅgajo.

Like a fragrant, perfumed casket, my coiffure was filled with flowers.

Taṃ jarāyatha salomagandhikaṃ, saccavādivacanaṃ anaññathā.

Now, with old age, it has the rank smell of hair. The word of the Speaker of Truth is not otherwise.

254.

254.

‘‘Kānanaṃva sahitaṃ suropitaṃ, kocchasūcivicitaggasobhitaṃ;

Taṃ jarāya viralaṃ tahiṃ tahiṃ, saccavādivacanaṃ anaññathā.

Like a dense, well-planted grove, its ends adorned with combs and pins, so was my hair beautiful; now, with old age, it is sparse here and there. The word of the Speaker of Truth is not otherwise.

255.

255.

‘‘Kaṇhakhandhakasuvaṇṇamaṇḍitaṃ, sobhate suveṇīhilaṅkataṃ;

Taṃ jarāya khalitaṃ siraṃ kataṃ, saccavādivacanaṃ anaññathā.

Adorned with gold upon its black tresses, graced with beautiful braids, my head once shone; now, with old age, it has been made bald. The word of the Speaker of Truth is not otherwise.

256.

256.

‘‘Cittakārasukatāva lekhikā, sobhare su bhamukā pure mama;

Tā jarāya valibhippalambitā, saccavādivacanaṃ anaññathā.

Formerly my eyebrows were beautiful, like lines skillfully drawn by a painter; now, with old age, they hang down with wrinkles. The word of the Speaker of Truth is not otherwise.

257.

257.

‘‘Bhassarā surucirā yathā maṇī, nettahesumabhinīlamāyatā;

Te jarāyabhihatā na sobhare, saccavādivacanaṃ anaññathā.

Radiant and very lovely like a gem, my eyes were once deep blue and long; now, afflicted by old age, they no longer shine. The word of the Speaker of Truth is not otherwise.

258.

258.

‘‘Saṇhatuṅgasadisī [Pg.409] ca nāsikā, sobhate su abhiyobbanaṃ pati;

Sā jarāya upakūlitā viya, saccavādivacanaṃ anaññathā.

Fine and prominent, my nose was beautiful in my youth; now, with old age, it is as if shriveled. The word of the Speaker of Truth is not otherwise.

259.

259.

‘‘Kaṅkaṇaṃ va sukataṃ suniṭṭhitaṃ, sobhare su mama kaṇṇapāḷiyo;

Tā jarāya valibhippalambitā, saccavādivacanaṃ anaññathā.

Like well-wrought, finely finished bracelets, my earlobes were once beautiful; now, with old age, they hang down with wrinkles. The word of the Speaker of Truth is not otherwise.

260.

260.

‘‘Pattalīmakulavaṇṇasādisā, sobhare su dantā pure mama;

Te jarāya khaṇḍitā cāsitā, saccavādivacanaṃ anaññathā.

Once my teeth were beautiful, like trumpet-flower buds; now, with old age, they are broken and discolored. The word of the Speaker of Truth is not otherwise.

261.

261.

‘‘Kānanamhi vanasaṇḍacārinī, kokilāva madhuraṃ nikūjihaṃ;

Taṃ jarāya khalitaṃ tahiṃ tahiṃ, saccavādivacanaṃ anaññathā.

Like a cuckoo wandering in a forest grove, I once cooed sweetly; now, with old age, my voice falters here and there. The word of the Speaker of Truth is not otherwise.

262.

262.

‘‘Saṇhakamburiva suppamajjitā, sobhate su gīvā pure mama;

Sā jarāya bhaggā vināmitā, saccavādivacanaṃ anaññathā.

Like a smooth, well-polished conch, my neck was once beautiful; now, with old age, it is broken and bent. The word of the Speaker of Truth is not otherwise.

263.

263.

‘‘Vaṭṭapalighasadisopamā ubho, sobhare su bāhā pure mama;

Tā jarāya yatha pāṭalibbalitā, saccavādivacanaṃ anaññathā.

Formerly, both my arms were beautiful, like polished, rounded crossbars; now, with old age, they are like the withered branches of a trumpet-flower tree. The word of the Speaker of Truth is not otherwise.

264.

264.

‘‘Saṇhamuddikasuvaṇṇamaṇḍitā, sobhare su hatthā pure mama;

Te jarāya yathā mūlamūlikā, saccavādivacanaṃ anaññathā.

Formerly my hands were beautiful, adorned with fine golden rings; now, with old age, they are like gnarled roots. The word of the Speaker of Truth is not otherwise.

265.

265.

‘‘Pīnavaṭṭasahituggatā [Pg.410] ubho, sobhare su thanakā pure mama;

Thevikīva lambanti nodakā, saccavādivacanaṃ anaññathā.

Formerly my breasts were beautiful, plump, round, close-set, and high; now they hang down like empty water bags. The word of the Speaker of Truth is not otherwise.

266.

266.

‘‘Kañcanassaphalakaṃva sammaṭṭhaṃ, sobhate su kāyo pure mama;

So valīhi sukhumāhi otato, saccavādivacanaṃ anaññathā.

Formerly my body shone, like a well-polished golden plank; now it is covered with a web of fine wrinkles. The word of the Speaker of Truth is not otherwise.

267.

267.

‘‘Nāgabhogasadisopamā ubho, sobhare su ūrū pure mama;

Te jarāya yathā veḷunāḷiyo, saccavādivacanaṃ anaññathā.

Formerly both my thighs were beautiful, like an elephant's trunk; now, with old age, they are like bamboo stalks. The word of the Speaker of Truth is not otherwise.

268.

268.

‘‘Saṇhanūpurasuvaṇṇamaṇḍitā, sobhare su jaṅghā pure mama;

Tā jarāya tiladaṇḍakāriva, saccavādivacanaṃ anaññathā.

Formerly my shanks were beautiful, adorned with fine golden anklets; now, with old age, they are like sesame stalks. The word of the Speaker of Truth is not otherwise.

269.

269.

‘‘Tūlapuṇṇasadisopamā ubho, sobhare su pādā pure mama;

Te jarāya phuṭitā valīmatā, saccavādivacanaṃ anaññathā.

Formerly both my feet were beautiful, soft as if filled with cotton; now, with old age, they are cracked and wrinkled. The word of the Speaker of Truth is not otherwise.

270.

270.

‘‘Ediso ahu ayaṃ samussayo, jajjaro bahudukkhānamālayo;

Sopalepapatito jarāgharo, saccavādivacanaṃ anaññathā’’.

Such has this body become: decrepit, a home for many pains, an old house with its plaster fallen away. The word of the Speaker of Truth is not otherwise.

… Ambapālī therī….

… The Elder Ambapālī…

2. Rohinītherīgāthā

2. The Verses of the Elder Rohinī

271.

271.

‘‘‘Samaṇā’ti bhoti supi, ‘samaṇā’ti pabujjhasi ;

Samaṇāneva kittesi, samaṇī nūna bhavissasi.

‘Ascetics,’ dear lady, you say as you sleep; ‘ascetics,’ as you awaken. You praise only ascetics; surely you will become an ascetic nun.

272.

272.

‘‘Vipulaṃ [Pg.411] annañca pānañca, samaṇānaṃ paveccasi ;

Rohinī dāni pucchāmi, kena te samaṇā piyā.

You provide abundant food and drink to the ascetics. Rohinī, now I ask you: for what reason are the ascetics dear to you?

273.

273.

‘‘Akammakāmā alasā, paradattūpajīvino;

Āsaṃsukā sādukāmā, kena te samaṇā piyā’’.

Unwilling to work, lazy, living on what is given by others, expectant of gifts, and fond of fine flavors—for what reason are these ascetics dear to you?

274.

274.

‘‘Cirassaṃ vata maṃ tāta, samaṇānaṃ paripucchasi;

Tesaṃ te kittayissāmi, paññāsīlaparakkamaṃ.

Indeed, Father, after a long time you ask me about the ascetics. I shall proclaim to you their wisdom, virtue, and effort.

275.

275.

‘‘Kammakāmā analasā, kammaseṭṭhassa kārakā;

Rāgaṃ dosaṃ pajahanti, tena me samaṇā piyā.

They are willing to work, not lazy, doers of the noblest work. They abandon lust and hatred; for that reason, the ascetics are dear to me.

276.

276.

‘‘Tīṇi pāpassa mūlāni, dhunanti sucikārino;

Sabbaṃ pāpaṃ pahīnesaṃ, tena me samaṇā piyā.

They shake off the three roots of evil, those who act with purity; all evil has been abandoned by them. For that reason, the ascetics are dear to me.

277.

277.

‘‘Kāyakammaṃ suci nesaṃ, vacīkammañca tādisaṃ;

Manokammaṃ suci nesaṃ, tena me samaṇā piyā.

Their bodily action is pure, and their verbal action is likewise; their mental action is pure. For that reason, the ascetics are dear to me.

278.

278.

‘‘Vimalā saṅkhamuttāva, suddhā santarabāhirā;

Puṇṇā sukkāna dhammānaṃ, tena me samaṇā piyā.

Stainless like a polished conch shell, pure within and without, they are full of pure qualities. For that reason, the ascetics are dear to me.

279.

279.

‘‘Bahussutā dhammadharā, ariyā dhammajīvino;

Atthaṃ dhammañca desenti, tena me samaṇā piyā.

They are of great learning, bearers of the Dhamma, noble, living righteously. They teach the meaning and the text; for that reason, the ascetics are dear to me.

280.

280.

‘‘Bahussutā dhammadharā, ariyā dhammajīvino;

Ekaggacittā satimanto, tena me samaṇā piyā.

They are of great learning, bearers of the Dhamma, noble, living righteously. They have unified minds and are mindful; for that reason, the ascetics are dear to me.

281.

281.

‘‘Dūraṅgamā satimanto, mantabhāṇī anuddhatā;

Dukkhassantaṃ pajānanti, tena me samaṇā piyā.

They go far, are mindful, speak wisely, and are not restless. They directly know the end of suffering; for that reason, the ascetics are dear to me.

282.

282.

‘‘Yasmā gāmā pakkamanti, na vilokenti kiñcanaṃ;

Anapekkhāva gacchanti, tena me samaṇā piyā.

From whichever village they depart, they do not look back at anything; they go without longing; for that reason, the ascetics are dear to me.

283.

283.

‘‘Na tesaṃ koṭṭhe openti, na kumbhiṃ na khaḷopiyaṃ;

Pariniṭṭhitamesānā, tena me samaṇā piyā.

They do not store things in a granary, nor in a pot, nor in a basket. They seek only what has been prepared; for that reason, the ascetics are dear to me.

284.

284.

‘‘Na te hiraññaṃ gaṇhanti, na suvaṇṇaṃ na rūpiyaṃ;

Paccuppannena yāpenti, tena me samaṇā piyā.

They do not accept gold, nor bullion, nor silver. They sustain themselves with what is at hand; for that reason, the ascetics are dear to me.

285.

285.

‘‘Nānākulā [Pg.412] pabbajitā, nānājanapadehi ca;

Aññamaññaṃ piyāyanti, tena me samaṇā piyā’’.

Having gone forth from various families and from various regions, they cherish one another; for that reason, the ascetics are dear to me.

286.

286.

‘‘Atthāya vata no bhoti, kule jātāsi rohinī;

Saddhā buddhe ca dhamme ca, saṅghe ca tibbagāravā.

Indeed, dear Rohinī, you were born into our family for our welfare. You have faith in the Buddha, the Dhamma, and the Sangha, and have strong reverence.

287.

287.

‘‘Tuvaṃ hetaṃ pajānāsi, puññakkhettaṃ anuttaraṃ;

Amhampi ete samaṇā, paṭigaṇhanti dakkhiṇaṃ’’.

You indeed know this unsurpassed field of merit. These ascetics accept our offerings as well.

288.

288.

‘‘Patiṭṭhito hettha yañño, vipulo no bhavissati;

Sace bhāyasi dukkhassa, sace te dukkhamappiyaṃ.

An offering established in them will be of vast result for us. If you are afraid of suffering, if suffering is not dear to you,

289.

289.

‘‘Upehi saraṇaṃ buddhaṃ, dhammaṃ saṅghañca tādinaṃ;

Samādiyāhi sīlāni, taṃ te atthāya hehiti’’.

Go for refuge to the Buddha, the Dhamma, and the Sangha of such a nature. Undertake the precepts; that will be for your welfare.

290.

290.

‘‘Upemi saraṇaṃ buddhaṃ, dhammaṃ saṅghañca tādinaṃ;

Samādiyāmi sīlāni, taṃ me atthāya hehiti.

I go for refuge to the Buddha, the Dhamma, and the Sangha of such a nature. I undertake the precepts; that will be for my welfare.

291.

291.

‘‘Brahmabandhu pure āsiṃ, so idānimhi brāhmaṇo;

Tevijjo sottiyo camhi, vedagū camhi nhātako’’.

Formerly, I was a kinsman of Brahmā; now, I am a true brahmin. I am one who possesses the three true knowledges, I am pure, I have reached the final goal, and I am one who has washed away evil.

… Rohinī therī….

… The Elder Nun Rohinī …

3. Cāpātherīgāthā

3. The Verses of the Elder Nun Cāpā

292.

292.

‘‘Laṭṭhihattho pure āsi, so dāni migaluddako;

Āsāya palipā ghorā, nāsakkhi pārametave.

Formerly, I was a wandering ascetic with staff in hand; now, I have become a deer hunter. Due to craving, from the terrible mire, I was unable to reach the further shore.

293.

293.

‘‘Sumattaṃ maṃ maññamānā, cāpā puttamatosayi;

Cāpāya bandhanaṃ chetvā, pabbajissaṃ punopahaṃ.

Thinking me greatly infatuated, Cāpā provoked me with our son. Having cut the bond to Cāpā, I will go forth once again.

294.

294.

‘‘Mā me kujjhi mahāvīra, mā me kujjhi mahāmuni;

Na hi kodhaparetassa, suddhi atthi kuto tapo.

Do not be angry with me, great hero; do not be angry with me, great sage. For one overcome by anger, there is no purity; how then could there be austerity?

295.

295.

‘‘Pakkamissañca nāḷāto, kodha nāḷāya vacchati;

Bandhantī itthirūpena, samaṇe dhammajīvino’’.

I will certainly depart from Nāḷa; who then will remain in Nāḷa? You bind with your womanly form ascetics who live righteously.

296.

296.

‘‘Ehi kāḷa nivattassu, bhuñja kāme yathā pure;

Ahañca te vasīkatā, ye ca me santi ñātakā’’.

Come, Kāḷa, turn back! Enjoy sensual pleasures as before. I and all my relatives will be under your control.

297.

297.

‘‘Etto [Pg.413] cāpe catubbhāgaṃ, yathā bhāsasi tvañca me;

Tayi rattassa posassa, uḷāraṃ vata taṃ siyā’’.

O Cāpā, if you were to speak to me words four times more endearing than this, for a man infatuated with you, that would indeed be a great thing.

298.

298.

‘‘Kāḷaṅginiṃva takkāriṃ, pupphitaṃ girimuddhani;

Phullaṃ dālimalaṭṭhiṃva, antodīpeva pāṭaliṃ.

Like a dark-limbed takkārī tree, flowering on a mountain peak; like a blooming pomegranate branch, like a pāṭalī tree on an island.

299.

299.

‘‘Haricandanalittaṅgiṃ, kāsikuttamadhāriniṃ;

Taṃ maṃ rūpavatiṃ santiṃ, kassa ohāya gacchasi’’.

Me, anointed with yellow sandalwood, wearing the finest cloth from Kāsī—being so beautiful, for what reason do you abandon me and go?

300.

300.

‘‘Sākuntikova sakuṇiṃ, yathā bandhitumicchati;

Āharimena rūpena, na maṃ tvaṃ bādhayissasi’’.

Just as a fowler wishes to trap a bird, so with your contrived form you wish to bind me. But you will not ensnare me.

301.

301.

‘‘Imañca me puttaphalaṃ, kāḷa uppāditaṃ tayā;

Taṃ maṃ puttavatiṃ santiṃ, kassa ohāya gacchasi’’.

O Kāḷa, this fruit, my son, was produced by you. Being a mother with a son, for what reason do you abandon me and go?

302.

302.

‘‘Jahanti putte sappaññā, tato ñātī tato dhanaṃ;

Pabbajanti mahāvīrā, nāgo chetvāva bandhanaṃ’’.

The wise give up children, then relatives, then wealth; great heroes go forth, like an elephant breaking its bonds.

303.

303.

‘‘Idāni te imaṃ puttaṃ, daṇḍena churikāya vā;

Bhūmiyaṃ vā nisumbhissaṃ, puttasokā na gacchasi’’.

Now I will strike this son of yours with a stick or a knife, or dash him to the ground; you will not depart out of sorrow for your son.

304.

304.

‘‘Sace puttaṃ siṅgālānaṃ, kukkurānaṃ padāhisi;

Na maṃ puttakatte jammi, punarāvattayissasi’’.

O wretch, even if you give our son to the jackals and dogs, you will not make me turn back again for the sake of our son.

305.

305.

‘‘Handa kho dāni bhaddante, kuhiṃ kāḷa gamissasi;

Katamaṃ gāmanigamaṃ, nagaraṃ rājadhāniyo’’.

Now then, venerable sir, where will you go, Kāḷa? To which village or market town, to which city, or to which royal capitals?

306.

306.

‘‘Ahumha pubbe gaṇino, assamaṇā samaṇamānino;

Gāmena gāmaṃ vicarimha, nagare rājadhāniyo.

Formerly, we were leaders of groups, not true ascetics, yet conceiving ourselves as such; from village to village we wandered, and through cities and royal capitals.

307.

307.

‘‘Eso hi bhagavā buddho, nadiṃ nerañjaraṃ pati;

Sabbadukkhappahānāya, dhammaṃ deseti pāṇinaṃ;

Tassāhaṃ santikaṃ gacchaṃ, so me satthā bhavissati’’.

Behold, the Blessed One, the Buddha, is near the Nerañjarā river. For the abandoning of all suffering, he teaches the Dhamma to living beings. I will go to his presence; he will be my teacher.

308.

308.

‘‘Vandanaṃ dāni vajjāsi, lokanāthaṃ anuttaraṃ;

Padakkhiṇañca katvāna, ādiseyyāsi dakkhiṇaṃ’’.

Now, you should convey my homage to the unsurpassed Lord of the world. And having circumambulated him, you should dedicate the merit to me.

309.

309.

‘‘Etaṃ kho labbhamamhehi, yathā bhāsasi tvañca me;

Vandanaṃ dāni te vajjaṃ, lokanāthaṃ anuttaraṃ;

Padakkhiṇañca katvāna, ādisissāmi dakkhiṇaṃ’’.

As you have spoken, this can indeed be done by me. I will now convey your homage to the unsurpassed Lord of the world. And having circumambulated him, I will dedicate the merit to you.

310.

310.

Tato [Pg.414] ca kāḷo pakkāmi, nadiṃ nerañjaraṃ pati;

So addasāsi sambuddhaṃ, desentaṃ amataṃ padaṃ.

Then Kāḷa departed from that place. Near the Nerañjarā river, he saw the Fully Enlightened One teaching the deathless state:

311.

311.

Dukkhaṃ dukkhasamuppādaṃ, dukkhassa ca atikkamaṃ;

Ariyaṃ caṭṭhaṅgikaṃ maggaṃ, dukkhūpasamagāminaṃ.

Suffering, the origin of suffering, and the overcoming of suffering; and the Noble Eightfold Path that leads to the stilling of suffering.

312.

312.

Tassa pādāni vanditvā, katvāna naṃ padakkhiṇaṃ;

Cāpāya ādisitvāna, pabbajiṃ anagāriyaṃ;

Tisso vijjā anuppattā, kataṃ buddhassa sāsanaṃ.

Having paid homage at his feet and having circumambulated him, having dedicated the merit to Cāpā, I went forth into homelessness. The three knowledges were attained; the Buddha's teaching was fulfilled.

… Cāpā therī….

… The Elder Nun Cāpā …

4. Sundarītherīgāthā

4. The Verses of the Elder Nun Sundarī

313.

313.

‘‘Petāni bhoti puttāni, khādamānā tuvaṃ pure;

Tuvaṃ divā ca ratto ca, atīva paritappasi.

O Vāsiṭṭhī, in the past, while devouring your dead sons, you were exceedingly tormented both day and night.

314.

314.

‘‘Sājja sabbāni khāditvā, sataputtāni brāhmaṇī;

Vāseṭṭhi kena vaṇṇena, na bāḷhaṃ paritappasi’’.

O Vāsiṭṭhī, the brahmin woman, having eaten all your hundred sons, for what reason do you not grieve intensely today?

315.

315.

‘‘Bahūni puttasatāni, ñātisaṅghasatāni ca;

Khāditāni atītaṃse, mama tuyhañca brāhmaṇa.

“Many hundreds of sons and hundreds of groups of relatives have been consumed in the past, O brahmin, by both me and you.

316.

316.

‘‘Sāhaṃ nissaraṇaṃ ñatvā, jātiyā maraṇassa ca;

Na socāmi na rodāmi, na cāpi paritappayiṃ’’.

“I, having known the escape from birth and death, do not sorrow, do not weep, nor do I grieve.”

317.

317.

‘‘Abbhutaṃ vata vāseṭṭhi, vācaṃ bhāsasi edisiṃ;

Kassa tvaṃ dhammamaññāya, giraṃ bhāsasi edisiṃ’’.

“Wonderful indeed, Vāsiṭṭhī, is the speech you utter! Having understood whose Dhamma do you speak such words?”

318.

318.

‘‘Esa brāhmaṇa sambuddho, nagaraṃ mithilaṃ pati;

Sabbadukkhappahānāya, dhammaṃ desesi pāṇinaṃ.

“O brahmin, this Fully Enlightened One, dwelling near the city of Mithilā, teaches the Dhamma to beings for the abandoning of all suffering.

319.

319.

‘‘Tassa brahme arahato, dhammaṃ sutvā nirūpadhiṃ;

Tattha viññātasaddhammā, puttasokaṃ byapānudiṃ’’.

“O brahmin, having heard the Dhamma without defilements from that Arahant, there, having understood the true Dhamma, I dispelled the sorrow for my son.”

320.

320.

‘‘So ahampi gamissāmi, nagaraṃ mithilaṃ pati;

Appeva maṃ so bhagavā, sabbadukkhā pamocaye’’.

“I too shall go towards the city of Mithilā. Perhaps that Blessed One may free me from all suffering.”

321.

321.

Addasa [Pg.415] brāhmaṇo buddhaṃ, vippamuttaṃ nirūpadhiṃ;

Svassa dhammamadesesi, muni dukkhassa pāragū.

The brahmin saw the Buddha, completely liberated, without defilements. The Sage, who has gone beyond suffering, taught the Dhamma to him:

322.

322.

Dukkhaṃ dukkhasamuppādaṃ, dukkhassa ca atikkamaṃ;

Ariyaṃ caṭṭhaṅgikaṃ maggaṃ, dukkhūpasamagāminaṃ.

Suffering, the origin of suffering, the overcoming of suffering, and the Noble Eightfold Path leading to the calming of suffering.

323.

323.

Tattha viññātasaddhammo, pabbajjaṃ samarocayi;

Sujāto tīhi rattīhi, tisso vijjā aphassayi.

There, having understood the true Dhamma, Sujāta found delight in the going forth. In three nights, he attained the three knowledges.

324.

324.

‘‘Ehi sārathi gacchāhi, rathaṃ niyyādayāhimaṃ;

Ārogyaṃ brāhmaṇiṃ vajja, ‘pabbaji dāni brāhmaṇo;

Sujāto tīhi rattīhi, tisso vijjā aphassayi’’’.

“Come, charioteer, go and hand over this chariot to the brahmin woman. Tell her of my well-being and say: ‘The brahmin Sujāta has now gone forth; in three nights, he has attained the three knowledges.’”

325.

325.

Tato ca rathamādāya, sahassañcāpi sārathi;

Ārogyaṃ brāhmaṇivoca, ‘‘pabbaji dāni brāhmaṇo;

Sujāto tīhi rattīhi, tisso vijjā aphassayi’’.

Then the charioteer, taking the chariot and the thousand, told the brahmin woman of his well-being, saying: “The brahmin Sujāta has now gone forth; in three nights, he has attained the three knowledges.”

326.

326.

‘‘Etañcāhaṃ assarathaṃ, sahassañcāpi sārathi;

Tevijjaṃ brāhmaṇaṃ sutvā, puṇṇapattaṃ dadāmi te’’.

“O charioteer, having heard of the brahmin who possesses the three knowledges, I give you this horse-drawn chariot and the thousand as a generous reward.”

327.

327.

‘‘Tuyheva hotvassaratho, sahassañcāpi brāhmaṇi;

Ahampi pabbajissāmi, varapaññassa santike’’.

“Let the horse-drawn chariot and the thousand be yours, O brahmin woman. I too shall go forth in the presence of the one with supreme wisdom.”

328.

328.

‘‘Hatthī gavassaṃ maṇikuṇḍalañca, phītañcimaṃ gahavibhavaṃ pahāya;

Pitā pabbajito tuyhaṃ, bhuñja bhogāni sundari;

Tuvaṃ dāyādikā kule’’.

“Having abandoned elephants, cattle, horses, gems, and earrings, and this prosperous household wealth, your father has gone forth. Enjoy the riches, Sundarī; you are the heir in the family.”

329.

329.

‘‘Hatthī gavassaṃ maṇikuṇḍalañca, rammaṃ cimaṃ gahavibhavaṃ pahāya;

Pitā pabbajito mayhaṃ, puttasokena aṭṭito;

“Having abandoned elephants, cattle, horses, gems, and earrings, and this delightful household wealth, my father, afflicted by sorrow for his son, has gone forth.

Ahampi pabbajissāmi, bhātusokena aṭṭitā’’.

I too shall go forth, afflicted by sorrow for my brother.”

330.

330.

‘‘So te ijjhatu saṅkappo, yaṃ tvaṃ patthesi sundarī;

Uttiṭṭhapiṇḍo uñcho ca, paṃsukūlañca cīvaraṃ;

Etāni abhisambhontī, paraloke anāsavā’’.

“May that intention of yours succeed, Sundarī, that which you aspire to. With alms-food from standing at the door, with gleanings, and with a robe from a dust-heap—being content with these, may you be taintless in the world beyond.”

331.

331.

‘‘Sikkhamānāya [Pg.416] me ayye, dibbacakkhu visodhitaṃ;

Pubbenivāsaṃ jānāmi, yattha me vusitaṃ pure.

“O venerable lady, while I was a trainee, my divine eye was purified. I know my former lives and where I have dwelt in the past.

332.

332.

‘‘Tuvaṃ nissāya kalyāṇī, therī saṅghassa sobhane;

Tisso vijjā anuppattā, kataṃ buddhassa sāsanaṃ.

“Relying on you, O virtuous one, O elder who adorns the Sangha, the three knowledges have been attained by me, and the Buddha's teaching has been fulfilled.

333.

333.

‘‘Anujānāhi me ayye, icche sāvatthi gantave;

Sīhanādaṃ nadissāmi, buddhaseṭṭhassa santike’’.

“Grant me permission, venerable lady; I wish to go to Sāvatthī. I shall utter the lion's roar in the presence of the best of Buddhas.”

334.

334.

‘‘Passa sundari satthāraṃ, hemavaṇṇaṃ harittacaṃ;

Adantānaṃ dametāraṃ, sambuddhamakutobhayaṃ’’.

“Behold, Sundarī, the Teacher, golden-hued and with radiant skin, the tamer of the untamed, the Fully Enlightened One, who is fearless from any quarter.”

335.

335.

‘‘Passa sundarimāyantiṃ, vippamuttaṃ nirūpadhiṃ;

Vītarāgaṃ visaṃyuttaṃ, katakiccamanāsavaṃ.

“Behold Sundarī coming—completely liberated, without defilements, devoid of passion, disjoined from fetters, her duty done, and taintless.

336.

336.

‘‘Bārāṇasīto nikkhamma, tava santikamāgatā;

Sāvikā te mahāvīra, pāde vandati sundarī’’.

“O great hero, having departed from Bārāṇasī and come into your presence, your disciple Sundarī venerates your feet.”

337.

337.

‘‘Tuvaṃ buddho tuvaṃ satthā, tuyhaṃ dhītāmhi brāhmaṇa;

Orasā mukhato jātā, katakiccā anāsavā’’.

“You are the Buddha, you are the Teacher. I am your daughter, O brahmin, born from your breast, born from your mouth. My task is done, I am taintless.”

338.

338.

‘‘Tassā te svāgataṃ bhadde, tato te adurāgataṃ;

Evañhi dantā āyanti, satthu pādāni vandikā;

Vītarāgā visaṃyuttā, katakiccā anāsavā’’.

“Welcome to you, virtuous one; it is good that you have come. For thus do the tamed come to venerate the Teacher’s feet—devoid of passion, disjoined from fetters, their duty done, and taintless.”

… Sundarī therī….

The Elder Sundarī.

5. Subhākammāradhītutherīgāthā

5. The Verses of the Elder Nun Subhā the Goldsmith’s Daughter

339.

339.

‘‘Daharāhaṃ suddhavasanā, yaṃ pure dhammamassuṇiṃ;

Tassā me appamattāya, saccābhisamayo ahu.

“Young was I, clad in clean garments, when in a former life I heard the Dhamma; and for me, who was heedful, the realization of the truths occurred.

340.

340.

‘‘Tatohaṃ sabbakāmesu, bhusaṃ aratimajjhagaṃ;

Sakkāyasmiṃ bhayaṃ disvā, nekkhammameva pīhaye.

“Therefore I found great aversion toward all sensual pleasures; and seeing the danger in this body, I longed only for renunciation.

341.

341.

‘‘Hitvānahaṃ ñātigaṇaṃ, dāsakammakarāni ca;

Gāmakhettāni phītāni, ramaṇīye pamodite.

“Having abandoned my host of kinsmen, slaves, and workers, and prosperous villages and fields, delightful and gladdening,

342.

342.

‘‘Pahāyahaṃ [Pg.417] pabbajitā, sāpateyyamanappakaṃ;

Evaṃ saddhāya nikkhamma, saddhamme suppavedite.

and having renounced considerable wealth, I went forth. Thus with faith I went forth in the well-proclaimed Good Dhamma.

343.

343.

‘‘Netaṃ assa patirūpaṃ, ākiñcaññañhi patthaye;

Yo jātarūpaṃ rajataṃ, chaḍḍetvā punarāgame.

“It would not be proper for me to return to them, for I aspire only to the state of possessing nothing. If a person, having cast aside gold and silver, were to take them up again, how could they lift their head among the wise?

344.

344.

‘‘Rajataṃ jātarūpaṃ vā, na bodhāya na santiyā;

Netaṃ samaṇasāruppaṃ, na etaṃ ariyaddhanaṃ.

“Silver or gold is not for awakening, not for peace. This is not befitting for a recluse; this is not the wealth of the noble ones.

345.

345.

‘‘Lobhanaṃ madanañcetaṃ, mohanaṃ rajavaḍḍhanaṃ;

Sāsaṅkaṃ bahuāyāsaṃ, natthi cettha dhuvaṃ ṭhiti.

“This causes greed and intoxication, delusion and the increase of defilements; it is fraught with anxiety and much toil; there is no firmness or stability in it.

346.

346.

‘‘Ettha rattā pamattā ca, saṅkiliṭṭhamanā narā;

Aññamaññena byāruddhā, puthu kubbanti medhagaṃ.

“People attached to this, heedless and with defiled minds, become hostile toward one another and create much strife.

347.

347.

‘‘Vadho bandho parikleso, jāni sokapariddavo;

Kāmesu adhipannānaṃ, dissate byasanaṃ bahuṃ.

“Killing, bondage, and affliction, loss, grief, and lamentation—for those overcome by sensual pleasures, much disaster is seen.

348.

348.

‘‘Taṃ maṃ ñātī amittāva, kiṃ vo kāmesu yuñjatha;

Jānātha maṃ pabbajitaṃ, kāmesu bhayadassiniṃ.

“O my kinsmen, you who are like enemies, why do you urge me toward sensual pleasures? Know me as one who has gone forth, who sees the danger in them.

349.

349.

‘‘Na hiraññasuvaṇṇena, parikkhīyanti āsavā;

Amittā vadhakā kāmā, sapattā sallabandhanā.

“The taints are not destroyed by gold and silver. Sensual pleasures are enemies, murderers, foes, and the bonds of darts.

350.

350.

‘‘Taṃ maṃ ñātī amittāva, kiṃ vo kāmesu yuñjatha;

Jānātha maṃ pabbajitaṃ, muṇḍaṃ saṅghāṭipārutaṃ.

“O my kinsmen, you who are like enemies, why do you urge me toward sensual pleasures? Know me as one who has gone forth, shaven-headed and clad in the outer robe.

351.

351.

‘‘Uttiṭṭhapiṇḍo uñcho ca, paṃsukūlañca cīvaraṃ;

Etaṃ kho mama sāruppaṃ, anagārūpanissayo.

“Alms received by standing, and what is gleaned, and a robe from dust-heap rags—this is what is suitable for me, the supports of the homeless life.”

352.

352.

‘‘Vantā mahesīhi kāmā, ye dibbā ye ca mānusā;

Khemaṭṭhāne vimuttā te, pattā te acalaṃ sukhaṃ.

“Sensual pleasures, both divine and human, have been disgorged by the great seers. They are liberated in the state of security; they have attained unshakable happiness.

353.

353.

‘‘Māhaṃ kāmehi saṅgacchiṃ, yesu tāṇaṃ na vijjati;

Amittā vadhakā kāmā, aggikkhandhūpamā dukhā.

“May I have no association with sensual pleasures, in which no refuge can be found. Sensual pleasures are enemies, murderers, painful like a mass of fire.

354.

354.

‘‘Paripantho [Pg.418] esa bhayo, savighāto sakaṇṭako;

Gedho suvisamo ceso, mahanto mohanāmukho.

“This is an oppressor and a danger, full of obstacles and thorns; this greed is utterly treacherous, a great entrance to delusion.

355.

355.

‘‘Upasaggo bhīmarūpo, kāmā sappasirūpamā;

Ye bālā abhinandanti, andhabhūtā puthujjanā.

“Sensual pleasures are a calamity of dreadful form, like the head of a snake. Fools, blind worldlings, delight in them.

356.

356.

‘‘Kāmapaṅkena sattā hi, bahū loke aviddasū;

Pariyantaṃ na jānanti, jātiyā maraṇassa ca.

“For many beings in the world, stuck in the mire of sensual pleasure, are unwise; they do not know the end of birth and death.

357.

357.

‘‘Duggatigamanaṃ maggaṃ, manussā kāmahetukaṃ;

Bahuṃ ve paṭipajjanti, attano rogamāvahaṃ.

“On account of sensual pleasure, people indeed undertake the path that leads to a woeful destination, thereby bringing suffering upon themselves.

358.

358.

‘‘Evaṃ amittajananā, tāpanā saṃkilesikā;

Lokāmisā bandhanīyā, kāmā maraṇabandhanā.

“Thus sensual pleasures produce enemies; they are scorching and defiling, the bait of the world, a source of bondage, the bonds of Death.

359.

359.

‘‘Ummādanā ullapanā, kāmā cittappamaddino;

Sattānaṃ saṅkilesāya, khippaṃ mārena oḍḍitaṃ.

“Maddening and alluring, sensual pleasures crush the mind; a snare quickly set by Māra for the defilement of beings.

360.

360.

‘‘Anantādīnavā kāmā, bahudukkhā mahāvisā;

Appassādā raṇakarā, sukkapakkhavisosanā.

“Sensual pleasures have endless dangers, are full of suffering, a great poison; they give little enjoyment, cause conflict, and dry up the wholesome side.

361.

361.

‘‘Sāhaṃ etādisaṃ katvā, byasanaṃ kāmahetukaṃ;

Na taṃ paccāgamissāmi, nibbānābhiratā sadā.

“Having understood this disaster caused by sensual pleasure, I will not return to it; I will delight always in Nibbāna.

362.

362.

‘‘Raṇaṃ karitvā kāmānaṃ, sītibhāvābhikaṅkhinī;

Appamattā vihassāmi, sabbasaṃyojanakkhaye.

“Having made war on sensual pleasures, longing for the state of coolness, I will dwell heedfully, delighting in the destruction of all fetters.

363.

363.

‘‘Asokaṃ virajaṃ khemaṃ, ariyaṭṭhaṅgikaṃ ujuṃ;

Taṃ maggaṃ anugacchāmi, yena tiṇṇā mahesino’’.

“Sorrowless, stainless, secure, the Noble Eightfold Path, the straight way: I follow that path by which the great seers have crossed over.”

364.

364.

Imaṃ passatha dhammaṭṭhaṃ, subhaṃ kammāradhītaraṃ;

Anejaṃ upasampajja, rukkhamūlamhi jhāyati.

“Behold this one standing in the Dhamma, Subhā, the goldsmith’s daughter! Having attained the imperturbable state, she meditates at the foot of a tree.

365.

365.

Ajjaṭṭhamī pabbajitā, saddhā saddhammasobhanā;

Vinītuppalavaṇṇāya, tevijjā maccuhāyinī.

“It is the eighth day since she went forth. Endowed with faith, she beautifies the Good Dhamma. Trained by Uppalavaṇṇā, she possesses the three knowledges and has left Death behind.

366.

366.

Sāyaṃ [Pg.419] bhujissā anaṇā, bhikkhunī bhāvitindriyā;

Sabbayogavisaṃyuttā, katakiccā anāsavā.

“This nun is liberated, debtless, with faculties developed. Disjoined from all yokes, her task is done, she is free from taints.

367.

367.

Taṃ sakko devasaṅghena, upasaṅkamma iddhiyā;

Namassati bhūtapati, subhaṃ kammāradhītaranti.

“Sakka, the lord of beings, with his assembly of devas, approached her by his psychic power and paid homage to Subhā, the goldsmith’s daughter.”

… Subhā kammāradhītā therī….

… The Elder Nun Subhā the Goldsmith’s Daughter ….

Vīsatinipāto niṭṭhito.

The Chapter of the Twenties is finished.

14. Tiṃsanipāto

14. The Chapter of the Thirties

1. Subhājīvakambavanikātherīgāthā

1. The Verses of the Elder Nun Subhā of Jīvaka’s Mango Grove

368.

368.

Jīvakambavanaṃ [Pg.420] rammaṃ, gacchantiṃ bhikkhuniṃ subhaṃ;

Dhuttako sannivāresi, tamenaṃ abravī subhā.

While the bhikkhunī Subhā was going to the delightful Jīvaka’s Mango Grove, a libertine blocked her way. Subhā said this to him:

369.

369.

‘‘Kiṃ te aparādhitaṃ mayā, yaṃ maṃ ovariyāna tiṭṭhasi;

Na hi pabbajitāya āvuso, puriso samphusanāya kappati.

“What wrong have I done you that you stand blocking my way? It is not proper, friend, for a man to touch a woman who has gone forth.

370.

370.

‘‘Garuke mama satthusāsane, yā sikkhā sugatena desitā;

Parisuddhapadaṃ anaṅgaṇaṃ, kiṃ maṃ ovariyāna tiṭṭhasi.

“In the weighty Dispensation of my Teacher is the training taught by the Well-Farer. Why do you stand blocking me, who am of a pure state and stainless?

371.

371.

‘‘Āvilacitto anāvilaṃ, sarajo vītarajaṃ anaṅgaṇaṃ;

Sabbattha vimuttamānasaṃ, kiṃ maṃ ovariyāna tiṭṭhasi’’.

“With your mind agitated and with passion, you obstruct one who is unagitated, passionless, and stainless, whose mind is in every way released. Why do you stand blocking my way?”

372.

372.

‘‘Daharā ca apāpikā casi, kiṃ te pabbajjā karissati;

Nikkhipa kāsāyacīvaraṃ, ehi ramāma supupphite vane.

“You are young and not unattractive; what will the going-forth do for you? Throw off that saffron robe! Come, let us sport in the flowering wood.

373.

373.

‘‘Madhurañca pavanti sabbaso, kusumarajena samuṭṭhitā dumā;

Paṭhamavasanto sukho utu, ehi ramāma supupphite vane.

“Sweet fragrances drift from the trees crowned with blossoms. The first of spring is a pleasant season—come, let us sport in the flowering wood.

374.

374.

‘‘Kusumitasikharā ca pādapā, abhigajjantiva māluteritā;

Kā tuyhaṃ rati bhavissati, yadi ekā vanamogahissasi.

“The treetops are in flower, and stirred by the wind they seem to be roaring. What delight will you have if you plunge into the forest all alone?

375.

375.

‘‘Vāḷamigasaṅghasevitaṃ[Pg.421], kuñjaramattakareṇuloḷitaṃ;

Asahāyikā gantumicchasi, rahitaṃ bhiṃsanakaṃ mahāvanaṃ.

“You wish to enter all alone a great and terrifying forest, haunted by herds of predators, disturbed by elephants and their mates in rut.

376.

376.

‘‘Tapanīyakatāva dhītikā, vicarasi cittalateva accharā;

Kāsikasukhumehi vaggubhi, sobhasī suvasanehi nūpame.

“Like a golden doll, like a celestial nymph in the Cittalatā grove you wander. You would shine in beautiful, incomparable garments of fine Kāsī silk.

377.

377.

‘‘Ahaṃ tava vasānugo siyaṃ, yadi viharemase kānanantare;

Na hi matthi tayā piyattaro, pāṇo kinnarimandalocane.

“I would become your slave if we were to dwell in the heart of the forest. There is no creature dearer to me than you, O you with the eyes of a kinnarī!

378.

378.

‘‘Yadi me vacanaṃ karissasi, sukhitā ehi agāramāvasa;

Pāsādanivātavāsinī, parikammaṃ te karontu nāriyo.

“If you will do as I say, come, live happily in a house. Dwelling in a palace sheltered from the wind, let ladies attend on you.

379.

379.

‘‘Kāsikasukhumāni dhāraya, abhiropehi ca mālavaṇṇakaṃ;

Kañcanamaṇimuttakaṃ bahuṃ, vividhaṃ ābharaṇaṃ karomi te.

“Wear fine silks of Kāsī; adorn yourself with garlands and cosmetics. I will have many varied ornaments made for you, of gold, jewels, and pearls.

380.

380.

‘‘Sudhotarajapacchadaṃ subhaṃ, goṇakatūlikasanthataṃ navaṃ;

Abhiruha sayanaṃ mahārahaṃ, candanamaṇḍitasāragandhikaṃ;

“Ascend a couch of great price, fragrant with the essence of sandalwood, spread with new fleece coverlets and cotton quilts, with a beautiful, clean linen sheet.

381.

381.

‘‘Uppalaṃ cudakā samuggataṃ, yathā taṃ amanussasevitaṃ;

Evaṃ tvaṃ brahmacārinī, sakesaṅgesu jaraṃ gamissasi’’.

“Like a blue lotus that has risen from the water, fit for non-humans to enjoy, so you, a celibate, will come to old age with your limbs gone to waste.”

382.

382.

‘‘Kiṃ [Pg.422] te idha sārasammataṃ, kuṇapapūramhi susānavaḍḍhane;

Bhedanadhamme kaḷevare, yaṃ disvā vimano udikkhasi’’.

“In this body—full of impurities, an increaser of the charnel ground, and by nature subject to breaking up—what do you consider to be its essence? Seeing it, why do you look on so infatuated?”

383.

383.

‘‘Akkhīni ca turiyāriva, kinnariyāriva pabbatantare;

Tava me nayanāni dakkhiya, bhiyyo kāmaratī pavaḍḍhati.

“Your eyes are like those of a doe, like a kinnarī’s in a mountain cleft. When I see your eyes, my sensual delight increases all the more.

384.

384.

‘‘Uppalasikharopamāni te, vimale hāṭakasannibhe mukhe;

Tava me nayanāni dakkhiya, bhiyyo kāmaguṇo pavaḍḍhati.

“In your pure face, which resembles refined gold, your eyes are like the tips of blue lotus buds. Seeing your eyes, my sensual passion grows all the more.

385.

385.

‘‘Api dūragatā saramhase, āyatapamhe visuddhadassane;

Na hi matthi tayā piyattarā, nayanā kinnarimandalocane’’.

“Even when you are far away I will remember your eyes, with their long lashes and clear sight. Nothing is dearer to me than your eyes, O you with the eyes of a kinnarī!”

386.

386.

‘‘Apathena payātumicchasi, candaṃ kīḷanakaṃ gavesasi;

Meruṃ laṅghetumicchasi, yo tvaṃ buddhasutaṃ maggayasi.

“You wish to walk on a pathless way; you seek to make a toy of the moon; you wish to leap over Mount Meru—you who pursue a daughter of the Buddha.

387.

387.

‘‘Natthi hi loke sadevake, rāgo yatthapi dāni me siyā;

Napi naṃ jānāmi kīriso, atha maggena hato samūlako.

“For me there is no lust anywhere in the world with its devas. I do not even know what it is like; it has been struck down by the path, root and all.

388.

388.

‘‘Iṅgālakuyāva ujjhito, visapattoriva aggito kato ;

Napi naṃ passāmi kīriso, atha maggena hato samūlako.

Like an ember tossed into a charcoal pit, like a poison pot utterly destroyed, I do not even see what it is like, for it has been slain by the path, root and all.

389.

389.

‘‘Yassā [Pg.423] siyā apaccavekkhitaṃ, satthā vā anupāsito siyā;

Tvaṃ tādisikaṃ palobhaya, jānantiṃ so imaṃ vihaññasi.

You should entice a woman for whom this is uninvestigated, or who has not attended upon the Teacher. But in approaching this one who knows, you only vex yourself.

390.

390.

‘‘Mayhañhi akkuṭṭhavandite, sukhadukkhe ca satī upaṭṭhitā;

Saṅkhatamasubhanti jāniya, sabbattheva mano na limpati.

For me, amidst abuse and praise, pleasure and pain, mindfulness is established. Knowing conditioned things to be impure, my mind does not cling anywhere at all.

391.

391.

‘‘Sāhaṃ sugatassa sāvikā, maggaṭṭhaṅgikayānayāyinī;

Uddhaṭasallā anāsavā, suññāgāragatā ramāmahaṃ.

I am a disciple of the Well-Farer, one who travels by the vehicle of the Eightfold Path. The dart has been extracted, I am without taints; having gone to a secluded dwelling, I delight.

392.

392.

‘‘Diṭṭhā hi mayā sucittitā, sombhā dārukapillakāni vā;

Tantīhi ca khīlakehi ca, vinibaddhā vividhaṃ panaccakā.

For I have seen well-adorned puppets, or wooden dolls, fastened with strings and pegs, and made to dance in various ways.

393.

393.

‘‘Tamhuddhaṭe tantikhīlake, vissaṭṭhe vikale parikrite ;

Na vindeyya khaṇḍaso kate, kimhi tattha manaṃ nivesaye.

When its strings and pegs are pulled out, scattered, dismantled, and dispersed, and it is broken into pieces, one would not find it. In what part of it, then, should one fix one’s mind?

394.

394.

‘‘Tathūpamā dehakāni maṃ, tehi dhammehi vinā na vattanti;

Dhammehi vinā na vattati, kimhi tattha manaṃ nivesaye.

The parts of this body appear to me as just like that; without those phenomena, they do not exist. Without phenomena, it does not exist. In what part of it, then, should one fix one’s mind?

395.

395.

‘‘Yathā haritālena makkhitaṃ, addasa cittikaṃ bhittiyā kataṃ;

Tamhi te viparītadassanaṃ, saññā mānusikā niratthikā.

Just as you might see a picture on a wall, made and smeared with yellow orpiment; regarding that, your seeing is distorted, and your perception of it as human is worthless.

396.

396.

‘‘Māyaṃ [Pg.424] viya aggato kataṃ, supinanteva suvaṇṇapādapaṃ;

Upagacchasi andha rittakaṃ, janamajjheriva rupparūpakaṃ.

Like an illusion created before one's eyes, like a golden tree in a dream, you approach an empty thing, O blind one, like a silver figure in the midst of a crowd.

397.

397.

‘‘Vaṭṭaniriva koṭarohitā, majjhe pubbuḷakā saassukā;

Pīḷakoḷikā cettha jāyati, vividhā cakkhuvidhā ca piṇḍitā’’.

Set in a hollow like a small ball, a bubble in the middle full of tears; here eye-rheum arises, and the various components of the eye are massed together.

398.

398.

Uppāṭiya cārudassanā, na ca pajjittha asaṅgamānasā;

‘‘Handa te cakkhuṃ harassu taṃ’’, tassa narassa adāsi tāvade.

She of lovely appearance, with a mind unattached, plucked out her eye and felt no attachment. 'Here now, take this eye for yourself,' she said, and gave it to that man at that very moment.

399.

399.

Tassa ca viramāsi tāvade, rāgo tattha khamāpayī ca naṃ;

‘‘Sotthi siyā brahmacārinī, na puno edisakaṃ bhavissati’’.

And for him, at that very moment, passion ceased right there, and he asked for her forgiveness: 'May you be well, O holy one! Such a thing will not happen again.'

400.

400.

‘‘Āsādiya edisaṃ janaṃ, aggiṃ pajjalitaṃ va liṅgiya;

Gaṇhiya āsīvisaṃ viya, api nu sotthi siyā khamehi no’’.

Having assailed such a person—as if embracing a blazing fire, as if seizing a venomous snake—how could there be well-being for me? Forgive us our offense.

401.

401.

Muttā ca tato sā bhikkhunī, agamī buddhavarassa santikaṃ;

Passiya varapuññalakkhaṇaṃ, cakkhu āsi yathā purāṇakanti.

And that bhikkhunī, freed from him, went to the presence of the excellent Buddha. Seeing his supreme marks of merit, her eye became as it was before.

… Subhā jīvakambavanikā therī….

The Elder Subhā of Jīvaka's Mango Grove.

Tiṃsanipāto niṭṭhito.

The Chapter of the Thirties is finished.

15. Cattālīsanipāto

15. The Chapter of the Forties

1. Isidāsītherīgāthā

1. The Verses of the Elder Isidāsī

402.

402.

Nagaramhi [Pg.425] kusumanāme, pāṭaliputtamhi pathaviyā maṇḍe;

Sakyakulakulīnāyo, dve bhikkhuniyo hi guṇavatiyo.

In the city named for flowers, Pāṭaliputta, the ornament of the earth, there were two virtuous bhikkhunīs, noblewomen of the Sakyan clan.

403.

403.

Isidāsī tattha ekā, dutiyā bodhīti sīlasampannā ca;

Jhānajjhāyanaratāyo, bahussutāyo dhutakilesāyo.

Among them, one was Isidāsī, the second was the Elder Bodhi. Both were accomplished in virtue, delighted in jhāna and study, were very learned, and had shaken off the defilements.

404.

404.

Tā piṇḍāya caritvā, bhattatthaṃ kariya dhotapattāyo;

Rahitamhi sukhanisinnā, imā girā abbhudīresuṃ.

Having wandered for alms, finished their meal, and washed their bowls, they sat comfortably in a secluded place and uttered these words.

405.

405.

‘‘Pāsādikāsi ayye, isidāsi vayopi te aparihīno;

Kiṃ disvāna byālikaṃ, athāsi nekkhammamanuyuttā’’.

“Venerable Isidāsī, you are inspiring, and your youth has not yet faded. What danger did you see that you became devoted to renunciation?”

406.

406.

Evamanuyuñjiyamānā sā, rahite dhammadesanākusalā;

Isidāsī vacanamabravi, ‘‘suṇa bodhi yathāmhi pabbajitā.

Thus questioned in that secluded place, Isidāsī, who was skilled in teaching the Dhamma, spoke these words: 'Listen, Bodhi, to how I went forth.'

407.

407.

‘‘Ujjeniyā puravare, mayhaṃ pitā sīlasaṃvuto seṭṭhi;

Tassamhi ekadhītā, piyā manāpā ca dayitā ca.

“In the excellent city of Ujjenī, my father was a merchant, well-restrained by virtue. I was his only daughter, dear, pleasing, and beloved.”

408.

408.

‘‘Atha me sāketato varakā, āgacchumuttamakulīnā;

Seṭṭhī pahūtaratano, tassa mamaṃ suṇhamadāsi tāto.

“Then from Sāketa a suitor came for me, from a preeminent family, a merchant of great wealth. My father gave me to him as a daughter-in-law.”

409.

409.

‘‘Sassuyā sassurassa ca, sāyaṃ pātaṃ paṇāmamupagamma;

Sirasā karomi pāde, vandāmi yathāmhi anusiṭṭhā.

“Morning and evening, I would approach my mother-in-law and father-in-law; I would pay homage with my head and worship their feet, just as I had been instructed.”

410.

410.

‘‘Yā mayhaṃ sāmikassa, bhaginiyo bhātuno parijano vā;

Tamekavarakampi disvā, ubbiggā āsanaṃ demi.

“Upon seeing any of my husband's sisters or brothers, or any of his attendants, I would become flustered and offer my seat.”

411.

411.

‘‘Annena ca pānena ca, khajjena ca yañca tattha sannihitaṃ;

Chādemi upanayāmi ca, demi ca yaṃ yassa patirūpaṃ.

“With food, drink, and delicacies, and whatever else was prepared there, I would store things away and bring things out, giving to each person what was appropriate.”

412.

412.

‘‘Kālena upaṭṭhahitvā, gharaṃ samupagamāmi ummāre;

Dhovantī hatthapāde, pañjalikā sāmikamupemi.

“Rising at the proper time to attend to the household, I would wash my hands and feet at the threshold, and with palms joined in reverence, approach my husband.”

413.

413.

‘‘Kocchaṃ pasādaṃ añjaniñca, ādāsakañca gaṇhitvā;

Parikammakārikā viya, sayameva patiṃ vibhūsemi.

“Taking a comb, cosmetic powder, eye-ointment, and a mirror, I myself would adorn my husband, just like a handmaiden.”

414.

414.

‘‘Sayameva [Pg.426] odanaṃ sādhayāmi, sayameva bhājanaṃ dhovantī;

Mātāva ekaputtakaṃ, tathā bhattāraṃ paricarāmi.

“I myself would cook the rice; I myself would wash the dishes. I served my husband just as a mother serves her only son.”

415.

415.

‘‘Evaṃ maṃ bhattikataṃ, anurattaṃ kārikaṃ nihatamānaṃ;

Uṭṭhāyikaṃ analasaṃ, sīlavatiṃ dussate bhattā.

“Though I was so devoted, affectionate, dutiful, humble, energetic, diligent, and virtuous, my husband despised me.”

416.

416.

‘‘So mātarañca pitarañca, bhaṇati ‘āpucchahaṃ gamissāmi;

Isidāsiyā na saha vacchaṃ, ekāgārehaṃ saha vatthuṃ’.

“He said to his mother and father: ‘I will take my leave and go. I cannot live with Isidāsī, nor dwell with her in the same house.’”

417.

417.

‘‘‘Mā evaṃ putta avaca, isidāsī paṇḍitā paribyattā;

Uṭṭhāyikā analasā, kiṃ tuyhaṃ na rocate putta’.

“‘Do not speak thus, son. Isidāsī is wise and competent, energetic and diligent. Why, son, does she not please you?’”

418.

418.

‘‘‘Na ca me hiṃsati kiñci, na cahaṃ isidāsiyā saha vacchaṃ;

Dessāva me alaṃ me, apucchāhaṃ gamissāmi’.

“‘She does not harm me in any way, but I will not live with Isidāsī. She is simply hateful to me. I have had enough of her. I will take my leave and go.’”

419.

419.

‘‘Tassa vacanaṃ suṇitvā, sassu sasuro ca maṃ apucchiṃsu;

‘Kissa tayā aparaddhaṃ, bhaṇa vissaṭṭhā yathābhūtaṃ’.

“Hearing his words, my mother-in-law and father-in-law asked me: ‘What wrong have you done? Speak freely and tell it as it truly is.’”

420.

420.

‘‘‘Napihaṃ aparajjhaṃ kiñci, napi hiṃsemi na bhaṇāmi dubbacanaṃ;

Kiṃ sakkā kātuyye, yaṃ maṃ viddessate bhattā’.

“‘I have not wronged him in any way, nor do I harm him or speak harsh words. Venerable ones, what can be done, when my husband despises me?’”

421.

421.

‘‘Te maṃ pitugharaṃ paṭinayiṃsu, vimanā dukhena adhibhūtā;

‘Puttamanurakkhamānā, jitāmhase rūpiniṃ lakkhiṃ’.

“Dejected and overwhelmed with sorrow, they led me back to my father’s house, saying: ‘Protecting our son, we have lost a beautiful goddess of fortune.’”

422.

422.

‘‘Atha maṃ adāsi tāto, aḍḍhassa gharamhi dutiyakulikassa;

Tato upaḍḍhasuṅkena, yena maṃ vindatha seṭṭhi.

“Then my father gave me to the house of a wealthy man from a second family, for half the bride-price with which the first merchant had obtained me.”

423.

423.

‘‘Tassapi gharamhi māsaṃ, avasiṃ atha sopi maṃ paṭiccharayi ;

Dāsīva upaṭṭhahantiṃ, adūsikaṃ sīlasampannaṃ.

“In his house too I lived for a month; then he also rejected me, though I attended on him like a slave-girl, faultless and accomplished in virtue.”

424.

424.

‘‘Bhikkhāya ca vicarantaṃ, damakaṃ dantaṃ me pitā bhaṇati;

‘Hohisi me jāmātā, nikkhipa poṭṭhiñca ghaṭikañca’.

My father said to a man wandering for alms, a tamer of others and disciplined in himself: ‘Be my son-in-law. Put aside your worn-out robe and your alms bowl.’

425.

425.

‘‘Sopi vasitvā pakkhaṃ, atha tātaṃ bhaṇati ‘dehi me poṭṭhiṃ;

Ghaṭikañca mallakañca, punapi bhikkhaṃ carissāmi’.

He, after living with me for a fortnight, then said to my father: ‘Give me my worn-out robe, my alms bowl, and my cup. I will go wandering for alms again.’

426.

426.

‘‘Atha [Pg.427] naṃ bhaṇatī tāto, ammā sabbo ca me ñātigaṇavaggo;

‘Kiṃ te na kīrati idha, bhaṇa khippaṃ taṃ te karihi’ti.

Then my father, my mother, and my entire assembly of relatives said to him: ‘What is not done for you here? Speak quickly, and it will be done for you.’

427.

427.

‘‘Evaṃ bhaṇito bhaṇati, ‘yadi me attā sakkoti alaṃ mayhaṃ;

Isidāsiyā na saha vacchaṃ, ekagharehaṃ saha vatthuṃ’.

Thus addressed, he said: ‘If I can be my own master, I have no need for Isidāsī. I will not live with Isidāsī, nor dwell together with her in one house.’

428.

428.

‘‘Vissajjito gato so, ahampi ekākinī vicintemi;

‘Āpucchitūna gacchaṃ, marituye vā pabbajissaṃ vā’.

Being dismissed, he departed. I, alone, reflected: ‘Having taken leave, I shall go either to die or to go forth.’

429.

429.

‘‘Atha ayyā jinadattā, āgacchī gocarāya caramānā;

Tātakulaṃ vinayadharī, bahussutā sīlasampannā.

Then the venerable Jinadattā came to my father’s house while wandering for her alms-round; she was a preserver of the Vinaya, very learned, and accomplished in virtue.

430.

430.

‘‘Taṃ disvāna amhākaṃ, uṭṭhāyāsanaṃ tassā paññāpayiṃ;

Nisinnāya ca pāde, vanditvā bhojanamadāsiṃ.

Seeing her come to our home, I rose and prepared a seat for her. When she was seated, I paid homage at her feet and offered her food.

431.

431.

‘‘Annena ca pānena ca, khajjena ca yañca tattha sannihitaṃ;

Santappayitvā avacaṃ, ‘ayye icchāmi pabbajituṃ’.

Having satisfied her with food, drink, edibles, and whatever else was available there, I said: ‘Venerable lady, I wish to go forth.’

432.

432.

‘‘Atha maṃ bhaṇatī tāto, ‘idheva puttaka carāhi tvaṃ dhammaṃ;

Annena ca pānena ca, tappaya samaṇe dvijātī ca’.

Then my father said to me: ‘Dear child, practice the Dhamma right here. With food and drink, gratify ascetics and brahmins.’

433.

433.

‘‘Athahaṃ bhaṇāmi tātaṃ, rodantī añjaliṃ paṇāmetvā;

‘Pāpañhi mayā pakataṃ, kammaṃ taṃ nijjaressāmi’.

Then, weeping and with hands joined in reverence, I said to my father: ‘Indeed, an evil kamma has been done by me. I shall wear out that kamma.’

434.

434.

‘‘Atha maṃ bhaṇatī tāto, ‘pāpuṇa bodhiñca aggadhammañca;

Nibbānañca labhassu, yaṃ sacchikarī dvipadaseṭṭho’.

Then my father said to me: ‘May you attain awakening and the supreme Dhamma. May you obtain Nibbāna, which the Best of Bipeds realized.’

435.

435.

‘‘Mātāpitū abhivādayitvā, sabbañca ñātigaṇavaggaṃ;

Sattāhaṃ pabbajitā, tisso vijjā aphassayiṃ.

Having paid homage to my mother and father and to my entire assembly of relatives, within seven days of going forth I attained the three knowledges.

436.

436.

‘‘Jānāmi attano satta, jātiyo yassayaṃ phalavipāko;

Taṃ tava ācikkhissaṃ, taṃ ekamanā nisāmehi.

I know my own seven past lives, of which this is the fruit and result. I shall declare that to you; listen with a concentrated mind.

437.

437.

‘‘Nagaramhi erakacche, suvaṇṇakāro ahaṃ pahūtadhano;

Yobbanamadena matto so, paradāraṃ asevihaṃ.

In the city of Erakaccha, I was a wealthy goldsmith. Intoxicated with the pride of youth, I consorted with the wives of others.

438.

438.

‘‘Sohaṃ tato cavitvā, nirayamhi apaccisaṃ ciraṃ;

Pakko tato ca uṭṭhahitvā, makkaṭiyā kucchimokkamiṃ.

Passing away from there, I was cooked in hell for a long time. Rising from there, I was conceived in the womb of a female monkey.

439.

439.

‘‘Sattāhajātakaṃ [Pg.428] maṃ, mahākapi yūthapo nillacchesi;

Tassetaṃ kammaphalaṃ, yathāpi gantvāna paradāraṃ.

When I was seven days old, the great monkey who was leader of the troop castrated me. This was the fruit of that kamma, for having gone with another’s wife.

440.

440.

‘‘Sohaṃ tato cavitvā, kālaṃ karitvā sindhavāraññe;

Kāṇāya ca khañjāya ca, eḷakiyā kucchimokkamiṃ.

Passing away from there and dying in the Sindhava forest, I was conceived in the womb of a one-eyed and lame she-goat.

441.

441.

‘‘Dvādasa vassāni ahaṃ, nillacchito dārake parivahitvā;

Kimināvaṭṭo akallo, yathāpi gantvāna paradāraṃ.

For twelve years, castrated, I carried children about. Afflicted by worms and infirm—this was for having gone with another’s wife.

442.

442.

‘‘Sohaṃ tato cavitvā, govāṇijakassa gāviyā jāto;

Vaccho lākhātambo, nillacchito dvādase māse.

Passing away from there, I was born as a lac-red calf to a cow of a cattle-trader. I was castrated in the twelfth month.

443.

443.

‘‘Voḍhūna naṅgalamahaṃ, sakaṭañca dhārayāmi;

Andhovaṭṭo akallo, yathāpi gantvāna paradāraṃ.

I pulled the plough and drew the cart. Blind, afflicted, and infirm—this was for having gone with another’s wife.

444.

444.

‘‘Sohaṃ tato cavitvā, vīthiyā dāsiyā ghare jāto;

Neva mahilā na puriso, yathāpi gantvāna paradāraṃ.

Passing away from there, I was born in the house of a street slave-woman, as one who was neither female nor male—this was for having gone with another’s wife.

445.

445.

‘‘Tiṃsativassamhi mato, sākaṭikakulamhi dārikā jātā;

Kapaṇamhi appabhoge, dhanika purisapātabahulamhi.

Dying in my thirtieth year, I was born as a girl in a carter’s family—a wretched family with little property, much oppressed by creditors.

446.

446.

‘‘Taṃ maṃ tato satthavāho, ussannāya vipulāya vaḍḍhiyā;

Okaḍḍhati vilapantiṃ, acchinditvā kulagharasmā.

Then a caravan leader, on account of a large and accumulating debt, snatched me from my family home and dragged me away while I was weeping.

447.

447.

‘‘Atha soḷasame vasse, disvā maṃ pattayobbanaṃ kaññaṃ;

Orundhatassa putto, giridāso nāma nāmena.

Then in my sixteenth year, the son of that caravan leader, named Giridāsa, saw that I was a maiden who had come of age and took me as his wife.

448.

448.

‘‘Tassapi aññā bhariyā, sīlavatī guṇavatī yasavatī ca;

Anurattā bhattāraṃ, tassāhaṃ viddesanamakāsiṃ.

He also had another wife, who was virtuous, endowed with good qualities, and renowned, and who was devoted to her husband. I caused him to feel aversion for her.

449.

449.

‘‘Tassetaṃ kammaphalaṃ, yaṃ maṃ apakīritūna gacchanti;

Dāsīva upaṭṭhahantiṃ, tassapi anto kato mayā’’ti.

This is the fruit of that kamma: that my husbands reject and leave me, even though I serve them like a slave-girl. But an end to that kamma has now been made by me.

… Isidāsī therī….

The Therī Isidāsī.

Cattālīsanipāto niṭṭhito.

The Chapter of the Forties is finished.

16. Mahānipāto

16. The Great Chapter

1. Sumedhātherīgāthā

1. The Verses of the Therī Sumedhā

450.

450.

Mantāvatiyā [Pg.429] nagare, rañño koñcassa aggamahesiyā;

Dhītā āsiṃ sumedhā, pasāditā sāsanakarehi.

In the city of Mantāvatī, I was Sumedhā, the daughter of King Koñca’s chief queen, inspired by those who practice the teaching.

451.

451.

Sīlavatī cittakathā, bahussutā buddhasāsane vinītā;

Mātāpitaro upagamma, bhaṇati ‘‘ubhayo nisāmetha.

Virtuous, an eloquent speaker, very learned, and trained in the Buddha’s dispensation, I approached my mother and father and said: “Listen, both of you.

452.

452.

‘‘Nibbānābhiratāhaṃ, asassataṃ bhavagataṃ yadipi dibbaṃ;

Kimaṅgaṃ pana tucchā kāmā, appassādā bahuvighātā.

I delight in Nibbāna. Any state of becoming, even if divine, is impermanent. What then of sensual pleasures, which are empty, of little gratification, and of much vexation?

453.

453.

‘‘Kāmā kaṭukā āsīvisūpamā, yesu mucchitā bālā;

Te dīgharattaṃ niraye, samappitā haññante dukkhitā.

Sensual pleasures are bitter, like vipers, in which fools are infatuated. For a long time, being consigned to hell, they are tormented and afflicted.

454.

454.

‘‘Socanti pāpakammā, vinipāte pāpavaddhino sadā;

Kāyena ca vācāya ca, manasā ca asaṃvutā bālā.

Fools unrestrained in body, speech, and mind always grieve in the states of deprivation, increasing their evil deeds.

455.

455.

‘‘Bālā te duppaññā, acetanā dukkhasamudayoruddhā;

Desante ajānantā, na bujjhare ariyasaccāni.

Those fools, unwise and witless, are obstructed by the origin of suffering. Though it is taught, they do not know and do not awaken to the Noble Truths.

456.

456.

‘‘Saccāni amma buddhavaradesitāni, te bahutarā ajānantā ye;

Abhinandanti bhavagataṃ, pihenti devesu upapattiṃ.

Mother, very many are those who do not know the truths taught by the excellent Buddha; they delight in the state of becoming and yearn for rebirth among the gods.

457.

457.

‘‘Devesupi upapatti, asassatā bhavagate aniccamhi;

Na ca santasanti bālā, punappunaṃ jāyitabbassa.

Rebirth even among the gods is impermanent, within the impermanent state of becoming. Yet fools are not terrified of having to be born again and again.

458.

458.

‘‘Cattāro vinipātā, duve ca gatiyo kathañci labbhanti;

Na ca vinipātagatānaṃ, pabbajjā atthi nirayesu.

There are four states of deprivation, and the two good destinations are attained only with difficulty. For those who have gone to the states of deprivation, there is no going forth in the hells.

459.

459.

‘‘Anujānātha maṃ ubhayo, pabbajituṃ dasabalassa pāvacane;

Appossukkā ghaṭissaṃ, jātimaraṇappahānāya.

Permit me, both of you, to go forth in the teaching of the Ten-Powered One. Free from worldly concerns, I will strive for the abandoning of birth and death.

460.

460.

‘‘Kiṃ bhavagate abhinanditena, kāyakalinā asārena;

Bhavataṇhāya nirodhā, anujānātha pabbajissāmi.

“What is the use of delighting in this existence, which is afflictive to the body and without substance? For the cessation of craving for existence, permit me; I shall go forth.”

461.

461.

‘‘Buddhānaṃ [Pg.430] uppādo vivajjito, akkhaṇo khaṇo laddho;

Sīlāni brahmacariyaṃ, yāvajīvaṃ na dūseyyaṃ’’.

“The arising of the Buddhas has been encountered; the inopportune moment has been avoided, the opportune moment gained. As long as I live, I shall not defile the moral precepts and the holy life.”

462.

462.

Evaṃ bhaṇati sumedhā, mātāpitaro ‘‘na tāva āhāraṃ;

Āharissaṃ gahaṭṭhā, maraṇavasaṃ gatāva hessāmi’’.

Thus Sumedhā said to her mother and father: “As long as I remain a householder, I shall not take food; I shall surely come under the sway of death.”

463.

463.

Mātā dukkhitā rodati pitā ca, assā sabbaso samabhihato;

Ghaṭenti saññāpetuṃ, pāsādatale chamāpatitaṃ.

Her afflicted mother weeps, and her father too, utterly stricken. They strive to persuade her as she lies fallen on the ground of the palace terrace.

464.

464.

‘‘Uṭṭhehi puttaka kiṃ socitena, dinnāsi vāraṇavatimhi;

Rājā anīkaratto, abhirūpo tassa tvaṃ dinnā.

“Rise, dear child, what is the use of grieving? You have been given in marriage in Vāraṇavatī. King Anīkaratta is handsome; to him you are given.”

465.

465.

‘‘Aggamahesī bhavissasi, anikarattassa rājino bhariyā;

Sīlāni brahmacariyaṃ, pabbajjā dukkarā puttaka.

“You will be the chief queen, the wife of King Anīkaratta. Moral precepts, the holy life, and the going forth are difficult, my child.”

466.

466.

‘‘Rajje āṇādhanamissariyaṃ, bhogā sukhā daharikāsi;

Bhuñjāhi kāmabhoge, vāreyyaṃ hotu te putta’’.

“In the kingdom there is command, wealth, and sovereignty, enjoyments and pleasures. You are young; enjoy the sensual pleasures. Let there be a wedding for you, my child.”

467.

467.

Atha ne bhaṇati sumedhā, ‘‘mā edisikāni bhavagatamasāraṃ;

Pabbajjā vā hohiti, maraṇaṃ vā me na ceva vāreyyaṃ.

Then Sumedhā said to them: “Let there not be such things for me! Existence is without substance. For me, it will be either the going forth or death; there will surely be no wedding.”

468.

468.

‘‘Kimiva pūtikāyamasuciṃ, savanagandhaṃ bhayānakaṃ kuṇapaṃ;

Abhisaṃviseyyaṃ bhastaṃ, asakiṃ paggharitaṃ asucipuṇṇaṃ.

“How could I enter into this foul, impure body, this terrifying corpse with its oozing stench, a leather bag constantly oozing and full of filth?”

469.

469.

‘‘Kimiva tāhaṃ jānantī, vikulakaṃ maṃsasoṇitupalittaṃ;

Kimikulālayaṃ sakuṇabhattaṃ, kaḷevaraṃ kissa diyyati.

“Knowing this corpse to be disgusting, smeared with flesh and blood, an abode for worms, and food for birds—for what reason is it given away?”

470.

470.

‘‘Nibbuyhati susānaṃ, aciraṃ kāyo apetaviññāṇo;

Chuddho kaḷiṅgaraṃ viya, jigucchamānehi ñātīhi.

“Before long, this body, devoid of consciousness, is carried to the charnel ground. It is cast away like a useless log by one’s own disgusted relatives.”

471.

471.

‘‘Chuddhūna naṃ susāne, parabhattaṃ nhāyanti jigucchantā;

Niyakā mātāpitaro, kiṃ pana sādhāraṇā janatā.

“Having cast it away in the charnel ground as food for other creatures, one’s own mother and father bathe in disgust. What then to say of ordinary people?”

472.

472.

‘‘Ajjhositā asāre, kaḷevare aṭṭhinhārusaṅghāte;

Kheḷassuccārassava, paripuṇṇe pūtikāyamhi.

“Fools are attached to this insubstantial corpse, a framework of bones and sinews, this foul body full of spittle, feces, and urine.”

473.

473.

‘‘Yo [Pg.431] naṃ vinibbhujitvā, abbhantaramassa bāhiraṃ kayirā;

Gandhassa asahamānā, sakāpi mātā jiguccheyya.

“If one were to dissect it and turn its inside out, unable to bear the stench, even one’s own mother would be disgusted.”

474.

474.

‘‘Khandhadhātuāyatanaṃ, saṅkhataṃ jātimūlakaṃ dukkhaṃ;

Yoniso anuvicinantī, vāreyyaṃ kissa iccheyyaṃ.

“The aggregates, elements, and sense bases are conditioned phenomena, suffering rooted in birth. Investigating this systematically, for what reason should I desire a wedding?”

475.

475.

‘‘Divase divase tisatti, satāni navanavā pateyyuṃ kāyamhi;

Vassasatampi ca ghāto, seyyo dukkhassa cevaṃ khayo.

“If, day by day, three hundred brand new spears were to fall upon this body, and this slaughter were to continue for a hundred years—this would be better, if it meant the end of suffering.”

476.

476.

‘‘Ajjhupagacche ghātaṃ, yo viññāyevaṃ satthuno vacanaṃ;

‘Dīgho tesaṃ saṃsāro, punappunaṃ haññamānānaṃ’.

“One who understands the Teacher's word thus should endure such an assault, for ‘Long is the saṃsāra for those who are repeatedly afflicted.’”

477.

477.

‘‘Devesu manussesu ca, tiracchānayoniyā asurakāye;

Petesu ca nirayesu ca, aparimitā dissare ghātā.

“Among gods and humans, in the animal realm and the host of asuras, among the spirits and in the hells—immeasurable afflictions are seen.”

478.

478.

‘‘Ghātā nirayesu bahū, vinipātagatassa pīḷiyamānassa ;

Devesupi attāṇaṃ, nibbānasukhā paraṃ natthi.

“There are many afflictions in the hells for one who is being tormented, having gone to a state of deprivation. Even among the gods there is no refuge; there is no happiness more excellent than the bliss of Nibbāna.”

479.

479.

‘‘Pattā te nibbānaṃ, ye yuttā dasabalassa pāvacane;

Appossukkā ghaṭenti, jātimaraṇappahānāya.

“They have attained Nibbāna who are devoted to the teaching of the Ten-Powered One. Unconcerned with other matters, they strive for the abandoning of birth and death.”

480.

480.

‘‘Ajjeva tātabhinikkhamissaṃ, bhogehi kiṃ asārehi;

Nibbinnā me kāmā, vantasamā tālavatthukatā’’.

“This very day, my parents, I shall go forth! What use are these worthless enjoyments? I am disgusted with sensual pleasures; they are like vomit, made like a palm-tree stump.”

481.

481.

Sā cevaṃ bhaṇati pitaramanīkaratto ca yassa sā dinnā;

Upayāsi vāraṇavate, vāreyyamupaṭṭhite kāle.

She spoke thus to her parents. And Anīkaratta, to whom she had been given, approached Vāraṇavatī, as the time for the wedding was at hand.

482.

482.

Atha asitanicitamuduke, kese khaggena chindiya sumedhā;

Pāsādaṃ pidahitvā, paṭhamajjhānaṃ samāpajji.

Then Sumedhā cut off her dark, thick, soft hair with a sword, shut the palace door, and entered upon the first jhāna.

483.

483.

Sā ca tahiṃ samāpannā, anīkaratto ca āgato nagaraṃ;

Pāsāde ca sumedhā, aniccasaññaṃ subhāveti.

While she was absorbed in meditation there, Anīkaratta arrived in the city. And in the palace, Sumedhā was developing the perception of impermanence.

484.

484.

Sā ca manasi karoti, anīkaratto ca āruhī turitaṃ;

Maṇikanakabhūsitaṅgo, katañjalī yācati sumedhaṃ.

While she was reflecting, Anīkaratta quickly ascended. His limbs adorned with gems and gold, with hands clasped in reverence, he pleaded with Sumedhā.

485.

485.

‘‘Rajje āṇādhanamissariyaṃ, bhogā sukhā daharikāsi;

Bhuñjāhi kāmabhoge, kāmasukhā dullabhā loke.

“In the kingdom there is command, wealth, and sovereignty; there are enjoyments and pleasures, and you are young. Enjoy sensual pleasures; such sensual joys are rare in the world.”

486.

486.

‘‘Nissaṭṭhaṃ [Pg.432] te rajjaṃ, bhoge bhuñjassu dehi dānāni;

Mā dummanā ahosi, mātāpitaro te dukkhitā’’.

“The kingdom has been handed over to you. Enjoy its wealth and give gifts. Do not be dejected; your parents are distressed.”

487.

487.

Taṃ taṃ bhaṇati sumedhā, kāmehi anatthikā vigatamohā;

‘‘Mā kāme abhinandi, kāmesvādīnavaṃ passa.

To him Sumedhā, who had no need for sensual pleasures and was free from delusion, said this: “Do not delight in sensual pleasures; see the danger in them.”

488.

488.

‘‘Cātuddīpo rājā mandhātā, āsi kāmabhogina maggo;

Atitto kālaṅkato, na cassa paripūritā icchā.

“King Mandhātā, ruler of the four continents, was the foremost of those who enjoy sensual pleasures. Yet he died unsatisfied, his desires unfulfilled.”

489.

489.

‘‘Satta ratanāni vasseyya, vuṭṭhimā dasadisā samantena;

Na catthi titti kāmānaṃ, atittāva maranti narā.

“Even if a cloud were to rain the seven kinds of jewels all around in the ten directions, there would be no satisfaction in sensual pleasures. People die still unsatisfied.”

490.

490.

‘‘Asisūnūpamā kāmā, kāmā sappasiropamā;

Ukkopamā anudahanti, aṭṭhikaṅkala sannibhā.

“Sensual pleasures are like a sword and stake; they are like a snake’s head. Like a torch, they burn; they are like a skeleton.”

491.

491.

‘‘Aniccā addhuvā kāmā, bahudukkhā mahāvisā;

Ayoguḷova santatto, aghamūlā dukhapphalā.

“Sensual pleasures are impermanent and transient, full of suffering and great poison. They are like a heated iron ball, the root of misery, bearing painful fruit.”

492.

492.

‘‘Rukkhapphalūpamā kāmā, maṃsapesūpamā dukhā;

Supinopamā vañcaniyā, kāmā yācitakūpamā.

“Sensual pleasures are like the fruit of a tree, painful like a piece of flesh. They are deceptive like a dream, like borrowed goods.”

493.

493.

‘‘Sattisūlūpamā kāmā, rogo gaṇḍo aghaṃ nighaṃ;

Aṅgārakāsusadisā, aghamūlaṃ bhayaṃ vadho.

“Sensual pleasures are like spears and stakes; they are a disease, a boil, misery, and a calamity. They are like a pit of embers, the root of misery, a cause of fear and slaughter.”

494.

494.

‘‘Evaṃ bahudukkhā kāmā, akkhātā antarāyikā;

Gacchatha na me bhagavate, vissāso atthi attano.

“Thus sensual pleasures, with their great suffering, have been declared to be obstacles. Go away! I have no trust in my own existence.”

495.

495.

‘‘Kiṃ mama paro karissati, attano sīsamhi ḍayhamānamhi;

Anubandhe jarāmaraṇe, tassa ghātāya ghaṭitabbaṃ’’.

“What can another do for me when my own head is on fire? When aging and death are in pursuit, one must strive for their destruction.”

496.

496.

Dvāraṃ apāpuritvānahaṃ, mātāpitaro anīkarattañca;

Disvāna chamaṃ nisinne, rodante idamavocaṃ.

Opening the door, I saw my parents and Anīkaratta. Seeing them sitting on the ground weeping, I spoke these words:

497.

497.

‘‘Dīgho bālānaṃ saṃsāro, punappunañca rodataṃ;

Anamatagge pitu maraṇe, bhātu vadhe attano ca vadhe.

“Long is the saṃsāra for fools who weep again and again in this beginningless round at the death of a father, the slaughter of a brother, and their own slaughter.”

498.

498.

‘‘Assu thaññaṃ rudhiraṃ, saṃsāraṃ anamataggato saratha;

Sattānaṃ saṃsarataṃ, sarāhi aṭṭhīnañca sannicayaṃ.

“Remember the tears, the mother’s milk, and the blood of beings wandering on in this beginningless saṃsāra. Remember the heap of their bones.”

499.

499.

‘‘Sara [Pg.433] caturodadhī, upanīte assuthaññarudhiramhi;

Sara ekakappamaṭṭhīnaṃ, sañcayaṃ vipulena samaṃ.

“Remember the four oceans brought as a comparison for the tears, milk, and blood. Remember the pile of a single person's bones in one eon, equal to Mount Vepulla.”

500.

500.

‘‘Anamatagge saṃsarato, mahiṃ jambudīpamupanītaṃ;

Kolaṭṭhimattaguḷikā, mātā mātusveva nappahonti.

For one wandering in beginningless saṃsāra, if one were to make pellets the size of jujube kernels from all the earth in Jambudīpa, they would not be enough to count one’s mothers and grandmothers.

501.

501.

‘‘Tiṇakaṭṭhasākhāpalāsaṃ, upanītaṃ anamataggato sara;

Caturaṅgulikā ghaṭikā, pitupitusveva nappahonti.

Remember the simile of the grass, sticks, branches, and leaves from beginningless time: cut into four-finger-breadth pieces, they would not be enough for one's fathers and grandfathers.

502.

502.

‘‘Sara kāṇakacchapaṃ pubbasamudde, aparato ca yugachiddaṃ;

Siraṃ tassa ca paṭimukkaṃ, manussalābhamhi opammaṃ.

Remember the simile for gaining a human birth: the blind turtle in the eastern ocean and the yoke with a hole in the western, and its head passing through the hole.

503.

503.

‘‘Sara rūpaṃ pheṇapiṇḍopamassa, kāyakalino asārassa;

Khandhe passa anicce, sarāhi niraye bahuvighāte.

Remember that the form of this insubstantial, vile body is like a lump of foam. See the aggregates as impermanent, and remember the hells with their many vexations.

504.

504.

‘‘Sara kaṭasiṃ vaḍḍhente, punappunaṃ tāsu tāsu jātīsu;

Sara kumbhīlabhayāni ca, sarāhi cattāri saccāni.

Remember those who enlarge the charnel ground again and again in their various births. Remember the dangers from crocodiles, and remember the Four Noble Truths.

505.

505.

‘‘Amatamhi vijjamāne, kiṃ tava pañcakaṭukena pītena;

Sabbā hi kāmaratiyo, kaṭukatarā pañcakaṭukena.

When the Deathless is available, what is the use of drinking the five-spiced tonic? For all sensual delights are more bitter than that five-spiced tonic.

506.

506.

‘‘Amatamhi vijjamāne, kiṃ tava kāmehi ye pariḷāhā ;

Sabbā hi kāmaratiyo, jalitā kuthitā kampitā santāpitā.

When the Deathless is available, what use to you are sensual pleasures, which are a burning torment? For all sensual delights are ablaze, seething, trembling, and scorching.

507.

507.

‘‘Asapattamhi samāne, kiṃ tava kāmehi ye bahusapattā;

Rājaggicoraudakappiyehi, sādhāraṇā kāmā bahusapattā.

When that which is without enemies is available, what use to you are sensual pleasures, which have many enemies? Sensual pleasures are shared with kings, fire, thieves, water, and unloved heirs; they have many enemies.

508.

508.

‘‘Mokkhamhi vijjamāne, kiṃ tava kāmehi yesu vadhabandho;

Kāmesu hi asakāmā, vadhabandhadukhāni anubhonti.

When liberation is available, what use to you are sensual pleasures, in which there is slaughter and bondage? For in sensual pleasures, the unwilling experience the sufferings of slaughter and bondage.

509.

509.

‘‘Ādīpitā tiṇukkā, gaṇhantaṃ dahanti neva muñcantaṃ;

Ukkopamā hi kāmā, dahanti ye te na muñcanti.

A blazing grass torch burns the one who grasps it, but not the one who lets it go. For sensual pleasures are like a torch: they burn those who do not release them.

510.

510.

‘‘Mā appakassa hetu, kāmasukhassa vipulaṃ jahī sukhaṃ;

Mā puthulomova baḷisaṃ, gilitvā pacchā vihaññasi.

Do not, for the sake of a slight sensual pleasure, give up abundant happiness; do not, like a fish that has swallowed a hook, be tormented afterwards.

511.

511.

‘‘Kāmaṃ [Pg.434] kāmesu damassu, tāva sunakhova saṅkhalābaddho;

Kāhinti khu taṃ kāmā, chātā sunakhaṃva caṇḍālā.

Indeed, first tame yourself in regard to sensual pleasures; you are like a dog bound by a chain. For sensual pleasures will bring you to ruin, just as outcastes do to a hungry dog.

512.

512.

‘‘Aparimitañca dukkhaṃ, bahūni ca cittadomanassāni;

Anubhohisi kāmayutto, paṭinissaja addhuve kāme.

Yoked to sensual pleasures, you will experience immeasurable suffering and many kinds of mental distress. Relinquish these impermanent sensual pleasures.

513.

513.

‘‘Ajaramhi vijjamāne, kiṃ tava kāmehi yesu jarā;

Maraṇabyādhigahitā, sabbā sabbattha jātiyo.

When the ageless is available, what use to you are sensual pleasures, in which there is aging? All births everywhere are seized by death and sickness.

514.

514.

‘‘Idamajaramidamamaraṃ, idamajarāmaraṃ padamasokaṃ;

Asapattamasambādhaṃ, akhalitamabhayaṃ nirupatāpaṃ.

This is the ageless, this is the deathless, this is the ageless and deathless state, sorrowless, without enemies, unconfined, faultless, fearless, and untroubled.

515.

515.

‘‘Adhigatamidaṃ bahūhi, amataṃ ajjāpi ca labhanīyamidaṃ;

Yo yoniso payuñjati, na ca sakkā aghaṭamānena’’.

This deathless state has been attained by many, and even today it is attainable by one who strives wisely; but it cannot be attained by one who makes no effort.

516.

516.

Evaṃ bhaṇati sumedhā, saṅkhāragate ratiṃ alabhamānā;

Anunentī anikarattaṃ, kese ca chamaṃ khipi sumedhā.

Thus spoke Sumedhā, who found no delight in conditioned existence. Persuading Anikaratta, Sumedhā threw her hair onto the ground.

517.

517.

Uṭṭhāya anikaratto, pañjaliko yācitassā pitaraṃ so;

‘‘Vissajjetha sumedhaṃ, pabbajituṃ vimokkhasaccadassā’’.

Having risen, Anikaratta, with hands clasped in reverence, begged her father: ‘Please release Sumedhā to go forth; may she see the truth of liberation.’

518.

518.

Vissajjitā mātāpitūhi, pabbaji sokabhayabhītā;

Cha abhiññā sacchikatā, aggaphalaṃ sikkhamānāya.

Released by her mother and father, she went forth, fearful of sorrow and dread. While training, the six supernormal knowledges and the highest fruit were realized by her.

519.

519.

Acchariyamabbhutaṃ taṃ, nibbānaṃ āsi rājakaññāya;

Pubbenivāsacaritaṃ, yathā byākari pacchime kāle.

Amazing and wonderful was the Nibbāna of the princess. The account of her past lives is to be known as she declared it at the final time.

520.

520.

‘‘Bhagavati koṇāgamane, saṅghārāmamhi navanivesamhi;

Sakhiyo tisso janiyo, vihāradānaṃ adāsimha.

During the time of the Blessed One Koṇāgamana, at a newly established monastery for the Saṅgha, we, three female friends, gave the gift of a monastery.

521.

521.

‘‘Dasakkhattuṃ satakkhattuṃ, dasasatakkhattuṃ satāni ca satakkhattuṃ;

Devesu uppajjimha, ko pana vādo manussesu.

Ten times, a hundred times, a thousand times, and ten thousand times we were reborn among the devas—what then is there to say of rebirth among humans?

522.

522.

‘‘Devesu mahiddhikā ahumha, mānusakamhi ko pana vādo;

Sattaratanassa mahesī, itthiratanaṃ ahaṃ āsiṃ.

We were of great power among the devas—what then is there to say of the human state? I was the chief queen of a wheel-turning monarch endowed with the seven treasures, the woman-treasure.

523.

523.

‘‘So [Pg.435] hetu so pabhavo, taṃ mūlaṃ sāva sāsane khantī;

Taṃ paṭhamasamodhānaṃ, taṃ dhammaratāya nibbānaṃ’’.

That was the cause, that the source, that the root, that very acceptance in the Dispensation. That was the first conjunction, that Nibbāna through delight in the Dhamma.

524.

524.

Evaṃ karonti ye saddahanti, vacanaṃ anomapaññassa;

Nibbindanti bhavagate, nibbinditvā virajjantīti.

Thus do they act who have faith in the word of the one of noble wisdom. They become disenchanted with the round of existence; having become disenchanted, they become dispassionate.

Itthaṃ sudaṃ sumedhā therī gāthāyo abhāsitthāti.

Thus, it is said, the elder nun Sumedhā spoke these verses.

Mahānipāto niṭṭhito.

The Great Chapter is finished.

Samattā therīgāthāyo.

The Verses of the Elder Nuns are complete.

Gāthāsatāni cattāri, asīti puna cuddasa ;

Theriyekuttarasatā, sabbā tā āsavakkhayāti.

Four hundred and eighty, and fourteen more verses; one hundred and one elder nuns, all of whom have destroyed the taints.

Therīgāthāpāḷi niṭṭhitā.

The Pāḷi of the Verses of the Elder Nuns is finished.