Namo tassa bhagavato arahato sammāsambuddhassa

Homage to the Blessed One, the Arahant, the Perfectly Enlightened One.

Khuddakanikāye

The Khuddaka Nikāya

Therīgāthā-aṭṭhakathā

Commentary on the Verses of the Elder Nuns

1. Ekakanipāto

1. The Book of the Ones

1. Aññatarātherīgāthāvaṇṇanā

1. Commentary on the Verses of a Certain Elder Nun

Idāni [Pg.1] therīgāthānaṃ atthasaṃvaṇṇanāya okāso anuppatto. Tattha yasmā bhikkhunīnaṃ ādito yathā pabbajjā upasampadā ca paṭiladdhā, taṃ pakāsetvā atthasaṃvaṇṇanāya karīyamānāya tattha tattha gāthānaṃ aṭṭhuppattiṃ vibhāvetuṃ sukarā hoti supākaṭā ca, tasmā taṃ pakāsetuṃ ādito paṭṭhāya saṅkhepato ayaṃ anupubbikathā –

Now the opportunity has arrived to explain the meaning of the Therīgāthā. Herein, since it is easy and quite clear to reveal the origin of the verses in each case while explaining their meaning by first showing how the bhikkhunīs initially obtained their going forth and full ordination, therefore, in order to make that clear, beginning from the start, this brief sequential account is given—

Ayañhi lokanātho ‘‘manussattaṃ liṅgasampattī’’tyādinā vuttāni aṭṭhaṅgāni samodhānetvā dīpaṅkarassa bhagavato pādamūle katamahābhinīhāro samatiṃsapāramiyo pūrento catuvīsatiyā buddhānaṃ santike laddhabyākaraṇo anukkamena pāramiyo pūretvā ñātatthacariyāya lokatthacariyāya buddhatthacariyāya ca koṭiṃ patvā tusitabhavane nibbattitvā tattha yāvatāyukaṃ ṭhatvā dasasahassacakkavāḷadevatāhi buddhabhāvāya –

For this Lord of the World, having brought together the eight factors stated as “human existence, attainment of gender,” and so on, having made a great aspiration at the feet of the Blessed One Dīpaṅkara, fulfilling the thirty perfections, having received predictions in the presence of twenty-four Buddhas, having gradually completed the perfections, and having reached the culmination of the practices for the welfare of his kin, for the welfare of the world, and for the welfare of Buddhahood, was reborn in the Tusita realm. Having remained there for his lifespan, he was requested by the deities of the ten-thousandfold world system to attain Buddhahood:

‘‘Kālo kho te mahāvīra, uppajja mātukucchiyaṃ;

Sadevakaṃ tārayanto, bujjhassu amataṃ pada’’nti. (bu. vaṃ. 1.67) –

“It is time for you, O Great Hero! Arise in your mother’s womb! Leading across the world with its gods, awaken to the deathless state.” (Bv 1.67)

Āyācitamanussūpapattiko [Pg.2] tāsaṃ devatānaṃ paṭiññaṃ datvā, katapañcamahāvilokano sakyarājakule suddhodanamahārājassa gehe sato sampajāno mātukucchiṃ okkanto dasamāse sato sampajāno tattha ṭhatvā, sato sampajāno tato nikkhanto lumbinīvane laddhābhijātiko vividhā dhātiyo ādiṃ katvā mahatā parihārena sammadeva parihariyamāno anukkamena vuḍḍhippatto tīsu pāsādesu vividhanāṭakajanaparivuto devo viya sampattiṃ anubhavanto jiṇṇabyādhimatadassanena jātasaṃvego ñāṇassa paripākataṃ gatattā, kāmesu ādīnavaṃ nekkhamme ca ānisaṃsaṃ disvā, rāhulakumārassa jātadivase channasahāyo kaṇḍakaṃ assarājaṃ āruyha, devatāhi vivaṭena dvārena aḍḍharattikasamaye mahābhinikkhamanaṃ nikkhamitvā, teneva rattāvasesena tīṇi rajjāni atikkamitvā anomānadītīraṃ patvā ghaṭikāramahābrahmunā ānīte arahattaddhaje gahetvā pabbajito, tāvadeva vassasaṭṭhikatthero viya ākappasampanno hutvā, pāsādikena iriyāpathena anukkamena rājagahaṃ patvā, tattha piṇḍāya caritvā paṇḍavapabbatapabbhāre piṇḍapātaṃ paribhuñjitvā, māgadharājena rajjena nimantiyamāno taṃ paṭikkhipitvā, bhaggavassārāmaṃ gantvā, tassa samayaṃ pariggaṇhitvā tato āḷārudakānaṃ samayaṃ pariggaṇhitvā, taṃ sabbaṃ analaṅkaritvā anukkamena uruvelaṃ gantvā tattha chabbassāni dukkarakārikaṃ katvā, tāya ariyadhammapaṭivedhassābhāvaṃ ñatvā ‘‘nāyaṃ maggo bodhāyā’’ti oḷārikaṃ āhāraṃ āharanto katipāhena balaṃ gāhetvā visākhāpuṇṇamadivase sujātāya dinnaṃ varabhojanaṃ bhuñjitvā, suvaṇṇapātiṃ nadiyā paṭisotaṃ khipitvā, ‘‘ajja buddho bhavissāmī’’ti katasanniṭṭhāno sāyanhasamaye kāḷena nāgarājena abhitthutiguṇo bodhimaṇḍaṃ āruyha acalaṭṭhāne pācīnalokadhātuabhimukho aparājitapallaṅke nisinno caturaṅgasamannāgataṃ vīriyaṃ adhiṭṭhāya, sūriye anatthaṅgateyeva mārabalaṃ vidhamitvā, paṭhamayāme pubbenivāsaṃ anussaritvā, majjhimayāme dibbacakkhuṃ visodhetvā, pacchimayāme paṭiccasamuppāde ñāṇaṃ otāretvā, anulomapaṭilomaṃ paccayākāraṃ sammasanto vipassanaṃ vaḍḍhetvā sabbabuddhehi adhigataṃ anaññasādhāraṇaṃ sammāsambodhiṃ adhigantvā, nibbānārammaṇāya phalasamāpattiyā tattheva sattāhaṃ [Pg.3] vītināmetvā, teneva nayena itarasattāhepi bodhimaṇḍeyeva vītināmetvā, rājāyatanamūle madhupiṇḍikabhojanaṃ bhuñjitvā, puna ajapālanigrodhamūle nisinno dhammatāya dhammagambhīrataṃ paccavekkhitvā appossukkatāya citte namante mahābrahmunā āyācito buddhacakkhunā lokaṃ volokento tikkhindriyamudindriyādibhede satte disvā mahābrahmunā dhammadesanāya katapaṭiñño ‘‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyya’’nti āvajjento āḷārudakānaṃ kālaṅkatabhāvaṃ ñatvā, ‘‘bahupakārā kho me pañcavaggiyā bhikkhū, ye maṃ padhānapahitattaṃ upaṭṭhahiṃsu, yaṃnūnāhaṃ pañcavaggiyānaṃ bhikkhūnaṃ paṭhamaṃ dhammaṃ deseyya’’nti (mahāva. 10) cintetvā, āsāḷhipuṇṇamāyaṃ mahābodhito bārāṇasiṃ uddissa aṭṭhārasayojanaṃ maggaṃ paṭipanno antarāmagge upakena ājīvakena saddhiṃ mantetvā, anukkamena isipatanaṃ patvā tattha pañcavaggiye saññāpetvā ‘‘dveme, bhikkhave, antā pabbajitena na sevitabbā’’tiādinā (mahāva. 13; saṃ. ni. 5.1081; paṭi. ma. 2.30) dhammacakkapavattanasuttantadesanāya aññāsikoṇḍaññappamukhā aṭṭhārasabrahmakoṭiyo dhammāmataṃ pāyetvā pāṭipade bhaddiyattheraṃ, pakkhassa dutiyāyaṃ vappattheraṃ, pakkhassa tatiyāyaṃ mahānāmattheraṃ, catutthiyaṃ assajittheraṃ, sotāpattiphale patiṭṭhāpetvā, pañcamiyaṃ pana pakkhassa anattalakkhaṇasuttantadesanāya (mahāva. 20; saṃ. ni. 3.59) sabbepi arahatte patiṭṭhāpetvā tato paraṃ yasadārakappamukhe pañcapaṇṇāsapurise, kappāsikavanasaṇḍe tiṃsamatte bhaddavaggiye, gayāsīse piṭṭhipāsāṇe sahassamatte purāṇajaṭileti evaṃ mahājanaṃ ariyabhūmiṃ otāretvā bimbisārappamukhāni ekādasanahutāni sotāpattiphale nahutaṃ saraṇattaye patiṭṭhāpetvā veḷuvanaṃ paṭiggahetvā tattha viharanto assajittherassa vāhasā adhigatapaṭhamamagge sañcayaṃ āpucchitvā, saddhiṃ parisāya attano santikaṃ upagate sāriputtamoggallāne aggaphalaṃ sacchikatvā sāvakapāramiyā matthakaṃ patte aggasāvakaṭṭhāne ṭhapetvā kāḷudāyittherassa abhiyācanāya kapilavatthuṃ gantvā, mānatthaddhe ñātake yamakapāṭihāriyena dametvā, pitaraṃ anāgāmiphale, mahāpajāpatiṃ sotāpattiphale paṭiṭṭhāpetvā[Pg.4], nandakumāraṃ rāhulakumārañca pabbājetvā, satthā punadeva rājagahaṃ paccāgacchi.

Having been requested by those deities to take birth among humans, he gave his promise to them. Having made the five great observations, he entered his mother’s womb in the palace of King Suddhodana of the Sakyan clan, mindful and fully aware. After ten months, having stayed there mindful and fully aware, he emerged from there, mindful and fully aware, in the Lumbinī grove, attaining noble birth. Cared for with great attendance, beginning with various nurses, he grew up gradually. In three palaces, surrounded by various entertainers, he enjoyed prosperity like a god. Seeing an old person, a sick person, and a dead person, a sense of urgency arose in him as his wisdom had matured. Recognizing the danger in sensual pleasures and the benefit of renunciation, on the day his son Rāhula was born, with Channa as his companion, he mounted the royal horse Kaṇḍaka and made the Great Renunciation through a gate opened by deities at midnight. In the remainder of that very night, he crossed three kingdoms and reached the bank of the Anomā River. There, having taken the banner of Arahantship brought by the great brahma Ghaṭikāra, he went forth as a monk. At that very moment, he became endowed with the deportment of an elder of sixty years. With graceful bearing, he gradually arrived in Rājagaha. After wandering for alms there, he ate his alms-food on the slopes of Paṇḍava Mountain. Though invited by the King of Magadha to accept his kingdom, he declined and went to the Bhaggava hermitage. Having grasped their doctrine, he then grasped the doctrine of Āḷāra and Uddaka. Finding all that insufficient, he gradually proceeded to Uruvelā. There, he practiced severe austerities for six years. Realizing that such practices did not lead to the penetration of the noble Dhamma, he thought, “This is not the path to enlightenment,” and resumed taking solid food. Having regained his strength over a few days, on the full moon day of Visākhā, he partook of the excellent meal offered by Sujātā. Casting the golden bowl upstream into the river, he resolved, “Today, I shall become a Buddha.” At dusk, his virtues praised by the nāga king Kāḷa, he ascended to the seat of enlightenment. On the immovable spot, facing the eastern world-system, he sat on the unconquered seat, resolved upon the fourfold effort. Before the sun had set, he dispelled Māra’s forces. In the first watch of the night, he recollected his past lives. In the middle watch, he purified the divine eye. In the last watch, he directed his knowledge to dependent origination. Reflecting on the causal pattern both forward and reverse, he developed his insight and attained the supreme perfect enlightenment, unique and realized by all Buddhas. For seven days, he dwelt in the fruition attainment with Nibbāna as its object, right there. Similarly, he spent the other weeks right at the seat of enlightenment. At the foot of the Rājāyatana tree, he partook of the honey-lump meal. Seated again at the foot of the Ajapāla banyan tree, he contemplated the profundity of the Dhamma according to its nature. When his mind inclined to inaction, he was entreated by the great brahma Brahmā Sahampati. Surveying the world with his Buddha-eye and seeing beings with sharp and dull faculties, he promised the great brahma that he would teach the Dhamma. Considering, “To whom shall I first teach the Dhamma?” he realized that Āḷāra and Uddaka had passed away. He then thought, “The five monks were very helpful to me when I was devoted to striving. I should first teach the Dhamma to the five monks.” On the full moon day of Āsāḷhī, he set out from Mahābodhi for Bārāṇasī, a journey of eighteen yojanas. Along the way, he conversed with the ascetic Upaka. Gradually arriving at Isipatana, he convinced the five monks and delivered the Dhammacakkappavattana Sutta, beginning with, “Monks, these two extremes ought not to be pursued...” Through this teaching, eighteen koṭis of brahmās, led by Aññāsikoṇḍañña, drank the nectar of the Dhamma. On the first day of the fortnight, he established Elder Bhaddiya; on the second day, Elder Vappa; on the third day, Elder Mahānāma; and on the fourth, Elder Assaji, in the fruit of stream-entry. Then, on the fifth day of the fortnight, through the Anattalakkhaṇa Sutta, he established them all in arahantship. Thereafter, he guided a great multitude to the noble stage, including fifty-five men led by the young man Yasa, thirty Bhaddavaggiya youths in the Kappāsika forest grove, and a thousand former matted-hair ascetics at Gayāsīsa on the stone slab. He established eleven nahutas of people, led by Bimbisāra, in the fruit of stream-entry, and a nahuta in the three refuges. Accepting the Bamboo Grove, he dwelt there. Sāriputta and Moggallāna—Sāriputta having attained the first path through the words of Elder Assaji—after taking leave of Sañjaya, came to the Buddha with their retinue. The Teacher had them realize the highest fruit and, as they had reached the pinnacle of the perfection of discipleship, established them in the position of chief disciples. At Elder Kāḷudāyi’s request, he went to Kapilavatthu. Taming his proud relatives with the Twin Miracle, he established his father in the fruit of non-returning and Mahāpajāpati in the fruit of stream-entry. Having ordained Prince Nanda and Prince Rāhula, the Teacher then returned again to Rājagaha.

Athāparena samayena satthari vesāliṃ upanissāya kūṭāgārasālāyaṃ viharante suddhodanamahārājā setacchattassa heṭṭhāva arahattaṃ sacchikatvā parinibbāyi. Atha mahāpajāpatiyā gotamiyā pabbajjāya cittaṃ uppajji, tato rohinīnadītīre kalahavivādasuttantadesanāya (su. ni. 868 ādayo) pariyosāne nikkhamitvā, pabbajitānaṃ pañcannaṃ kumārasatānaṃ pādaparicārikā ekajjhāsayāva hutvā mahāpajāpatiyā santikaṃ gantvā, sabbāva ‘‘satthu santike pabbajissāmā’’ti mahāpajāpatiṃ jeṭṭhikaṃ katvā satthu santikaṃ gantukāmā ahesuṃ. Ayañca mahāpajāpati pubbepi ekavāraṃ satthāraṃ pabbajjaṃ yācitvā nālattha, tasmā kappakaṃ pakkosāpetvā kese chindāpetvā kāsāyāni acchādetvā sabbā tā sākiyāniyo ādāya vesāliṃ gantvā ānandattherena dasabalaṃ yācāpetvā, aṭṭhagarudhammapaṭiggahaṇena pabbajjaṃ upasampadañca alattha. Itarā pana sabbāpi ekato upasampannā ahesuṃ. Ayamettha saṅkhepo. Vitthārato panetaṃ vatthu tattha tattha pāḷiyaṃ (cūḷava. 402) āgatameva.

At another time, when the Teacher was dwelling near Vesālī in the Kūṭāgāra Hall, King Suddhodana, having realized arahantship beneath a white parasol, passed into final nibbāna. Then Mahāpajāpatī Gotamī conceived the desire to go forth. Then, at the conclusion of the teaching of the Kalahavivāda Sutta (Sn 868ff.) on the bank of the Rohinī River, the wives of the five hundred princes who had gone forth left their homes. Being of one mind, they approached Mahāpajāpatī. They all said, "We will go forth in the presence of the Teacher," and making Mahāpajāpatī their leader, they wished to go to the Teacher. Now, Mahāpajāpatī had previously requested the Teacher for the going forth once but had not received it. Therefore, she summoned a barber, had her hair cut, donned ochre robes, and taking all those Sakyan women with her, went to Vesālī. Through the Venerable Ānanda, she entreated the Blessed One, and by accepting the eight weighty rules, she obtained both the going forth and the higher ordination. The other women were all given the higher ordination together. This is the summary here. The detailed account is found in the Pāli Canon (Cūḷavagga 402) in various places.

Evaṃ upasampannā pana mahāpajāpati satthāraṃ upasaṅkamitvā abhivādetvā ekamantaṃ aṭṭhāsi. Athassā satthā dhammaṃ desesi. Sā satthu santike kammaṭṭhānaṃ gahetvā arahattaṃ pāpuṇi. Sesā ca pañcasatabhikkhuniyo nandakovādapariyosāne (ma. ni. 3.398) arahattaṃ pāpuṇiṃsu. Evaṃ bhikkhunisaṅghe suppatiṭṭhite puthubhūte tattha tattha gāmanigamajanapadarājadhānīsu kulitthiyo kulasuṇhāyo kulakumārikāyo buddhasubuddhataṃ dhammasudhammataṃ saṅghasuppaṭipattitañca sutvā, sāsane abhippasannā saṃsāre ca jātasaṃvegā attano sāmike mātāpitaro ñātake ca anujānāpetvā, sāsane uraṃ datvā pabbajiṃsu. Pabbajitvā ca sīlācārasampannā satthuno ca tesaṃ therānañca santike ovādaṃ labhitvā ghaṭentiyo vāyamantiyo nacirasseva arahattaṃ sacchākaṃsu. Tāhi udānādivasena tattha tattha bhāsitā [Pg.5] gāthā pacchā saṅgītikārakehi ekajjhaṃ katvā ekakanipātādivasena saṅgītiṃ āropayiṃsu ‘‘imā therīgāthā nāmā’’ti. Tāsaṃ nipātādivibhāgo heṭṭhā vuttoyeva. Tattha nipātesu ekakanipāto ādi. Tatthapi –

Thus having received the higher ordination, Mahāpajāpatī approached the Teacher, paid homage to him, and stood to one side. Then the Teacher taught her the Dhamma. She received a meditation subject from the Teacher and attained arahantship. The remaining five hundred bhikkhunīs also attained arahantship at the conclusion of Nandaka’s discourse (MN 3.398). Thus, when the Bhikkhunī Sangha was well established and widespread in various villages, towns, countries, and royal capitals, women of good families—wives, daughters-in-law, and maidens—heard of the Buddha’s supreme enlightenment, the Dhamma’s perfect teaching, and the Sangha’s good conduct. Filled with faith in the teaching and a sense of urgency about saṃsāra, they sought permission from their husbands, parents, and relatives, devoted themselves to the teaching, and went forth. After going forth, accomplished in virtue and conduct, they received advice from the Teacher and those elders. Striving and exerting themselves, they soon realized arahantship. Their verses, spoken on various occasions as inspired utterances, were later gathered by the reciters into a single collection, and, arranged by way of chapters beginning with the Single Verses chapter, were formally compiled as ‘These are the Verses of the Elder Nuns.’ The division into chapters is as stated below. Among the chapters, the Single Verses chapter is the first. Therein—

1.

1.

‘‘Sukhaṃ supāhi therike, katvā coḷena pārutā;

Upasanto hi te rāgo, sukkhaḍākaṃva kumbhiya’’nti. –

"Sleep happily, elder nun, wrapped in your robe; for your passion is quenched, like dried greens in a pot."

Ayaṃ gāthā ādi. Tassā kā uppatti? Atīte kira aññatarā kuladhītā koṇāgamanassa bhagavato kāle sāsane abhippasannā hutvā satthāraṃ nimantetvā dutiyadivase sākhāmaṇḍapaṃ kāretvā vālikaṃ attharitvā upari vitānaṃ bandhitvā gandhapupphādīhi pūjaṃ katvā satthu kālaṃ ārocāpesi. Satthā tattha gantvā paññatte āsane nisīdi. Sā bhagavantaṃ vanditvā paṇītena khādanīyena bhojanīyena parivisitvā, bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ ticīvarena acchādesi. Tassā bhagavā anumodanaṃ katvā pakkāmi. Sā yāvatāyukaṃ puññāni katvā āyupariyosāne devaloke nibbattitvā ekaṃ buddhantaraṃ sugatīsu eva saṃsarantī kassapassa bhagavato kāle gahapatikule nibbattitvā viññutaṃ patvā, saṃsāre jātasaṃvegā sāsane pabbajitvā upasampajjitvā vīsativassahassāni bhikkhunisīlaṃ pūretvā, puthujjanakālakiriyaṃ katvā, sagge nibbattā ekaṃ buddhantaraṃ saggasampattiṃ anubhavitvā imasmiṃ buddhuppāde vesāliyaṃ khattiyamahāsālakule nibbatti. Taṃ thirasantasarīratāya therikāti vohariṃsu. Sā vayappattā kulappadesādinā samānajātikassa khattiyakumārassa mātāpitūhi dinnā patidevatā hutvā vasantī satthu vesāligamane sāsane paṭiladdhasaddhā upāsikā hutvā, aparabhāge mahāpajāpatigotamītheriyā santike dhammaṃ sutvā pabbajjāya ruciṃ uppādetvā ‘‘ahaṃ pabbajissāmī’’ti sāmikassārocesi. Sāmiko nānujānāti. Sā pana katādhikāratāya yathāsutaṃ dhammaṃ paccavekkhitvā rūpārūpadhamme pariggahetvā vipassanaṃ anuyuttā viharati.

This is the initial verse. What is its origin? In the past, it is said, a certain daughter of a good family, having become deeply devoted to the dispensation of the Blessed Koṇāgamana, invited the Teacher. The next day, she had a pavilion of branches constructed, spread sand, hung a canopy above, and made offerings of perfumes and flowers. Then she announced the time to the Teacher. The Teacher went there and sat on the prepared seat. She paid homage to the Blessed One, served him with delicious food and drink, and after the Blessed One had finished eating, with his hand withdrawn from the bowl, she offered him a set of three robes. The Blessed One gave a discourse of appreciation and departed. Having performed meritorious deeds as long as she lived, at the end of her life, she was reborn in the heavenly world. After one Buddha-interval, wandering through happy destinies, she was reborn in a householder's family during the time of the Blessed One Kassapa. Reaching maturity, with a sense of urgency about saṃsāra, she went forth into the dispensation, received full ordination, and for twenty thousand years, she maintained the monastic discipline of a bhikkhunī. Then, dying as an ordinary person, she was reborn in heaven. After experiencing heavenly prosperity for one Buddha-interval, in this Buddha's era she was reborn in Vesālī, in a great noble khattiya family. Because of her robust and sturdy body, they called her "Therikā." When she came of age, her parents gave her in marriage to a khattiya youth of equal birth and family. Living as a devoted wife, when the Teacher visited Vesālī, faith arose in her again toward the dispensation, and she became a female lay follower. Later, after hearing the Dhamma from Mahāpajāpatī Gotamī Therī, she developed a desire for the going forth and announced to her husband, "I will go forth." Her husband did not permit it. But, because of meritorious deeds previously performed, reflecting on the Dhamma she had heard, comprehending the nature of form and formless phenomena, she lived devoted to the practice of insight.

Athekadivasaṃ mahānase byañjane paccamāne mahatī aggijālā uṭṭhahi. Sā aggijālā sakalabhājanaṃ taṭataṭāyantaṃ jhāyati. Sā taṃ disvā tadevārammaṇaṃ [Pg.6] katvā suṭṭhutaraṃ aniccataṃ upaṭṭhahantaṃ upadhāretvā tato tattha dukkhāniccānattatañca āropetvā vipassanaṃ vaḍḍhetvā anukkamena ussukkāpetvā maggapaṭipāṭiyā anāgāmiphale patiṭṭhahi. Sā tato paṭṭhāya ābharaṇaṃ vā alaṅkāraṃ vā na dhāreti. Sā sāmikena ‘‘kasmā tvaṃ, bhadde, idāni pubbe viya ābharaṇaṃ vā alaṅkāraṃ vā na dhāresī’’ti vuttā attano gihibhāve abhabbabhāvaṃ ārocetvā pabbajjaṃ anujānāpesi. So visākho upāsako viya dhammadinnaṃ mahatā parihārena mahāpajāpatigotamiyā santikaṃ netvā ‘‘imaṃ, ayye, pabbājethā’’ti āha. Atha mahāpajāpatigotamī taṃ pabbājetvā upasampādetvā vihāraṃ netvā satthāraṃ dassesi. Satthāpissā pakatiyā diṭṭhārammaṇameva vibhāvento ‘‘sukhaṃ supāhī’’ti gāthamāha.

One day, while curry was being cooked in the kitchen, a great blaze of fire arose. That blaze burned the entire pot, crackling and popping. Seeing this, she took it as her object, and discerning the very clear arising of impermanence, she then applied suffering, impermanence, and non-self to it, developed insight, gradually intensified her effort, and by the sequence of the path, she became established in the fruit of non-returning. From that time onward, she no longer wore jewelry or adornments. When her husband asked, "Dear, why do you not wear jewelry or adornments as you did before?" she explained her inability to continue in the household life and requested permission to go forth. Like the lay follower Visākha did with Dhammadinnā, he, with great respect, took her to Mahāpajāpatī Gotamī, saying, "Venerable, please give her the going forth." Then Mahāpajāpatī Gotamī gave her the going forth and the higher ordination, brought her to the monastery, and presented her to the Teacher. The Teacher, clarifying the very object she had seen in accordance with her disposition, spoke this verse: "Sleep happily."

Tattha sukhanti bhāvanapuṃsakaniddeso. Supāhīti āṇattivacanaṃ. Theriketi āmantanavacanaṃ. Katvā coḷena pārutāti appicchatāya niyojanaṃ. Upasanto hi te rāgoti paṭipattikittanaṃ. Sukkhaḍākaṃvāti upasametabbassa kilesassa asārabhāvanidassanaṃ. Kumbhiyanti tadādhārassa aniccatucchādibhāvanidassanaṃ.

Here, 'sukhaṃ' is a designation in the adverbial neuter. 'Supāhi' is a command. 'Therike' is a vocative term. 'Katvā coḷena pārutā' is an instruction related to wanting little. 'Upasanto hi te rāgo' is a declaration of attainment. 'Sukkhaḍākaṃva' illustrates the unsubstantial nature of the defilements to be appeased. 'Kumbhiyaṃ' illustrates the impermanence, emptiness, and so forth, of its support.

Sukhanti cetaṃ iṭṭhādhivacanaṃ. Sukhena nidukkhā hutvāti attho. Supāhīti nipajjanidassanañcetaṃ catunnaṃ iriyāpathānaṃ, tasmā cattāropi iriyāpathe sukheneva kappehi sukhaṃ viharāti attho. Theriketi idaṃ yadipi tassā nāmakittanaṃ, pacurena anvatthasaññābhāvato pana thire sāsane thirabhāvappatte, thirehi sīlādidhammehi samannāgateti attho. Katvā coḷena pārutāti paṃsukūlacoḷehi cīvaraṃ katvā acchāditasarīrā taṃ nivatthā ceva pārutā ca. Upasanto hi te rāgoti hi-saddo hetvattho. Yasmā tava santāne uppajjanakakāmarāgo upasanto anāgāmimaggañāṇagginā daḍḍho, idāni tadavasesaṃ rāgaṃ aggamaggañāṇagginā dahetvā sukhaṃ supāhīti adhippāyo. Sukkhaḍākaṃva kumbhiyanti yathā taṃ pakke bhājane appakaṃ ḍākabyañjanaṃ mahatiyā aggijālāya paccamānaṃ jhāyitvā sussantaṃ vūpasammati, yathā vā udakamisse ḍākabyañjane uddhanaṃ āropetvā paccamāne udake [Pg.7] vijjamāne taṃ cicciṭāyati ciṭiciṭāyati, udake pana chinne upasantameva hoti, evaṃ tava santāne kāmarāgo upasanto, itarampi vūpasametvā sukhaṃ supāhīti.

'Happiness'—this is a term for what is desired. The meaning is: having become free from suffering happily. 'Sleep happily!'—this is an indication of lying down among the four postures. Therefore, the meaning is: 'Conduct yourself happily in all four postures, dwell happily!' 'Therī'—although this is a mention of her name, because it is for the most part a meaningful designation, the meaning is: she has attained steadfastness in the firm Dispensation and is endowed with firm qualities such as morality. 'Having made, covered with a cloth'—having fashioned a robe from rags from a dust heap and covered her body, she is both clothed in it and covered by it. 'For your lust is calmed'—the word 'hi' signifies a reason. Because the sensual lust arising in your mental continuum has been calmed, burned away by the fire of the knowledge of the non-returner's path, the intended meaning is: now, having burned away the remaining lust by the fire of the highest path-knowledge, sleep happily. 'Like dry curry in a pot'—just as a small amount of vegetable curry in a well-fired pot, being cooked by a great blaze, burns up, dries out, and subsides; or as when vegetable curry mixed with water is placed on the stove and cooked, while water is present, it sizzles and crackles, but when the water is gone, it becomes completely calm—so too, sensual lust in your mental continuum is calmed; and having pacified the remainder as well, sleep happily.

Therī indriyānaṃ paripākaṃ gatattā satthu desanāvilāsena ca gāthāpariyosāne saha paṭisambhidāhi arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. therī 2.1.26-30).

The elder nun, her faculties having matured, attained Arahantship along with the analytical knowledges at the conclusion of the verses, through the Teacher's skillful exposition. Therefore, it is said in the Apadāna (Apadāna, Therī 2.1.26-30).

‘‘Koṇāgamanabuddhassa, maṇḍapo kārito mayā;

Dhuvaṃ ticīvaraṃdāsiṃ, buddhassa lokabandhuno.

A pavilion was made by me for the Buddha Koṇāgamana; I regularly gave the set of three robes to the Buddha, the Kinsman of the World.

‘‘Yaṃ yaṃ janapadaṃ yāmi, nigame rājadhāniyo;

Sabbattha pūjito homi, puññakammassidaṃ phalaṃ.

To whatever country, town, or royal capital I go, everywhere I am honored; this is the fruit of meritorious deeds.

‘‘Kilesā jhāpitā mayhaṃ, bhavā sabbe samūhatā;

Nāgīva bandhanaṃ chetvā, viharāmi anāsavā.

My defilements are burned away, all states of existence are uprooted; like an elephant having broken its bonds, I dwell free from taints.

‘‘Svāgataṃ vata me āsi, buddhaseṭṭhassa santike;

Tisso vijjā anuppattā, kataṃ buddhassa sāsanaṃ.

Welcome indeed was my coming into the presence of the Supreme Buddha; the three knowledges have been attained, the Buddha's instruction has been fulfilled.

‘‘Paṭisambhidā catasso, vimokkhāpi ca aṭṭhime;

Chaḷabhiññā sacchikatā, kataṃ buddhassa sāsana’’nti.

The four analytical knowledges, and these eight liberations; the six higher knowledges have been realized, the Buddha's instruction has been fulfilled.

Arahattaṃ pana patvā therī udānentī tameva gāthaṃ abhāsi, tenāyaṃ gāthā tassā theriyā gāthā ahosi. Tattha theriyā vuttagāthāya anavaseso rāgo pariggahito aggamaggena tassa vūpasamassa adhippetattā. Rāgavūpasameneva cettha sabbesampi kilesānaṃ vūpasamo vuttoti daṭṭhabbaṃ tadekaṭṭhatāya sabbesaṃ kilesadhammānaṃ vūpasamasiddhito. Tathā hi vuccati –

Having attained Arahantship, the elder nun, in her exultation, uttered that very verse, and thus this verse became the elder nun’s verse. Herein, by the verse spoken by the elder nun, lust without remainder is encompassed, since its pacification by means of the highest path is intended. It should be understood that with the pacification of lust, the pacification of all defilements is stated here, since the pacification of all defiling states is accomplished owing to their single essence. Thus it is said—

‘‘Uddhaccavicikicchāhi, yo moho sahajo mato;

Pahānekaṭṭhabhāvena, rāgena saraṇo hi so’’ti.

That delusion, which is considered co-nascent with restlessness and doubt, indeed has lust as its resort, by reason of their single essence in abandonment.

Yathā cettha sabbesaṃ saṃkilesānaṃ vūpasamo vutto, evaṃ sabbatthāpi tesaṃ vūpasamo vuttoti veditabbaṃ. Pubbabhāge tadaṅgavasena, samathavipassanākkhaṇe vikkhambhanavasena, maggakkhaṇe samucchedavasena, phalakkhaṇe paṭippassaddhivasena vūpasamasiddhito. Tena catubbidhassāpi pahānassa siddhi veditabbā[Pg.8]. Tattha tadaṅgappahānena sīlasampadāsiddhi, vikkhambhanapahānena samādhisampadāsiddhi, itarehi paññāsampadāsiddhi dassitā hoti pahānābhisamayopasijjhanato. Yathā bhāvanābhisamayaṃ sādheti tasmiṃ asati tadabhāvato, tathā sacchikiriyābhisamayaṃ pariññābhisamayañca sādheti evāti. Caturābhisamayasiddhiyā tisso sikkhā, paṭipattiyā tividhakalyāṇatā, sattavisuddhiyo ca paripuṇṇā imāya gāthāya pakāsitā hontīti veditabbaṃ. Aññatarātherī apaññātā nāmagottādivasena apākaṭā, ekā therī lakkhaṇasampannā bhikkhunī imaṃ gāthaṃ abhāsīti adhippāyo.

Just as the pacification of all defilements is stated here, so too should it be understood that their pacification is stated in every way, for pacification is accomplished in the preliminary stage by substitution (tadaṅga), at the moment of serenity and insight by suppression, at the moment of the path by eradication, and at the moment of fruition by tranquillization. Thus, the accomplishment of the fourfold abandonment should be understood. Therein, the perfection of virtue is accomplished through abandonment by substitution, the perfection of concentration through abandonment by suppression, and the perfection of wisdom through the other two, as is shown by the accomplishment of the realization of abandonment. Just as it accomplishes the realization of development—since in the absence of the former, the latter is absent—so too does it accomplish the realization of direct experience and the realization of full understanding. It should be understood that through the accomplishment of the four realizations, the three trainings, the threefold excellence of practice, and the seven purifications are fully perfected and made clear by this verse. The meaning is that a certain elder nun, unknown by name, clan, and so on—a bhikkhunī endowed with excellent qualities—spoke this verse.

Aññatarātherīgāthāvaṇṇanā niṭṭhitā.

The commentary on the verse of a certain elder nun is concluded.

2. Muttātherīgāthāvaṇṇanā

2. Commentary on the Verse of the Elder Nun Muttā

2.

2.

‘‘Mutte muccassu yogehi, cando rāhuggahā iva;

Vippamuttena cittena, anaṇā bhuñja piṇḍaka’’nti. –

Muttā, be released from yokes, as the moon from Rāhu’s grasp. With a liberated mind, being debtless, consume your almsfood.

Ayaṃ muttāya nāma sikkhamānāya gāthā. Ayampi purimabuddhesu katādhikārā tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinantī vipassissa bhagavato kāle kulagehe nibbattitvā viññutaṃ patvā ekadivasaṃ satthāraṃ rathiyaṃ gacchantaṃ disvā pasannamānasā pañcapatiṭṭhitena vanditvā pītivegena satthu pādamūle avakujjā nipajji. Sā tena puññakammena devaloke nibbattitvā aparāparaṃ sugatīsuyeva saṃsarantī imasmiṃ buddhuppāde sāvatthiyaṃ brāhmaṇamahāsālakule nibbatti, muttātissā nāmaṃ ahosi. Sā upanissayasampannatāya vīsativassakāle mahāpajāpatigotamiyā santike pabbajitvā sikkhamānāva hutvā kammaṭṭhānaṃ kathāpetvā vipassanāya kammaṃ karoti. Sā ekadivasaṃ bhattakiccaṃ katvā piṇḍapātapaṭikkantā therīnaṃ bhikkhunīnaṃ vattaṃ dassetvā divāṭṭhānaṃ gantvā raho nisinnā vipassanāya manasikāraṃ ārabhi. Satthā surabhigandhakuṭiyā nisinnova obhāsaṃ vissajjetvā tassā purato nisinno viya attānaṃ dassetvā ‘‘mutte muccassu yogehī’’ti imaṃ gāthamāha.

This is the verse of the probationer named Muttā. She too, having made an aspiration under previous Buddhas, accumulated wholesome karma in various existences as a support for liberation. In the time of the Blessed One Vipassī, she was reborn in a family of high station, attained understanding, and one day, seeing the Teacher walking along the road, her mind filled with faith. She paid homage with the five-point prostration and, with a surge of joy, fell face down at the Teacher’s feet. Through that meritorious deed, she was reborn in the deva world and, wandering on from life to life only in happy destinies, was reborn in this Buddha’s dispensation in the household of a wealthy brahmin in Sāvatthī; her name was Muttā. Endowed with supportive conditions, at the age of twenty, she went forth under Mahāpajāpatī Gotamī and, while still a probationer, received a meditation subject and undertook the practice of insight. One day, having finished her meal and returned from the alms round, she performed her duties for the elder nuns and went to her daytime dwelling. Sitting in solitude, she began to apply her mind to insight meditation. The Teacher, while seated in the Fragrant Chamber, sent forth a radiance and appeared before her as if seated there, and spoke this verse: 'Muttā, be released from yokes...'

Tattha [Pg.9] mutteti tassā ālapanaṃ. Muccassu yogehīti maggapaṭipāṭiyā kāmayogādīhi catūhi yogehi mucca, tehi vimuttacittā hohi. Yathā kiṃ? Cando rāhuggahā ivāti rāhusaṅkhāto gahato cando viya upakkilesato muccassu. Vippamuttena cittenāti ariyamaggena samucchedavimuttiyā suṭṭhu vimuttena cittena, itthaṃ bhūtalakkhaṇe cetaṃ karaṇavacanaṃ. Anaṇā bhuñja piṇḍakanti kilesaiṇaṃ pahāya anaṇā hutvā raṭṭhapiṇḍaṃ bhuñjeyyāsi. Yo hi kilese appahāya satthārā anuññātapaccaye paribhuñjati, so sāṇo paribhuñjati nāma. Yathāha āyasmā bākulo – ‘‘sattāhameva kho ahaṃ, āvuso, sāṇo raṭṭhapiṇḍaṃ bhuñji’’nti (ma. ni. 3.211). Tasmā sāsane pabbajitena kāmacchandādiiṇaṃ pahānāya anaṇena hutvā saddhādeyyaṃ paribhuñjitabbaṃ. Piṇḍakanti desanāsīsameva, cattāropi paccayeti attho. Abhiṇhaṃ ovadatīti ariyamaggappattiyā upakkilese visodhento bahuso ovādaṃ deti.

Therein, 'Mutte' is an address to her. 'Be released from yokes' means: by the sequence of the path, be released from the four yokes, beginning with the yoke of sensual desire; be of a mind liberated from them. Like what? 'As the moon from Rāhu’s grasp' means: just as the moon is freed from the planet called Rāhu, so be released from the imperfections. 'With a liberated mind' means with a mind well-liberated through the noble path by the liberation of eradication. And this is an instrumental expression indicating the actual state. 'Being debtless, consume almsfood' means: having abandoned the debt of defilements and become debtless, you should consume the country's almsfood. For one who partakes of the requisites permitted by the Teacher without having abandoned the defilements is said to partake with debt. As the venerable Bākula said: 'For seven days only, friend, did I eat the country's almsfood with debt.' Therefore, one who has gone forth in the Dispensation, for the sake of abandoning the debt of sensual desire and so on, should become debtless and partake of what is given in faith. 'Almsfood' is the pinnacle of the teaching; the meaning is all four requisites.

Sā tasmiṃ ovāde ṭhatvā nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. therī 2.1.31-36) –

She, having stood firm in that instruction, not long after attained Arahantship. Therefore, it was said in the Apadāna (Apadāna, Therī 2.1.31-36):

‘‘Vipassissa bhagavato, lokajeṭṭhassa tādino;

Rathiyaṃ paṭipannassa, tārayantassa pāṇino.

Of the Blessed One Vipassī, the foremost in the world, the steadfast one, while he was walking along the road, helping living beings across.

‘‘Gharato nikkhamitvāna, avakujjā nipajjahaṃ;

Anukampako lokanātho, sirasi akkamī mama.

Having gone forth from the house, I lay face down; the compassionate Lord of the world stepped upon my head.

‘‘Akkamitvāna sirasi, agamā lokanāyako;

Tena cittappasādena, tusitaṃ agamāsahaṃ.

The Guide of the world, having stepped upon my head, departed; with that serene confidence of mind, I went to the Tusita realm.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

My defilements are burned up... the Buddha's teaching has been done.

Arahattaṃ pana patvā sā tameva gāthaṃ udānesi. Paripuṇṇasikkhā upasampajjitvā aparabhāge parinibbānakālepi tameva gāthaṃ paccabhāsīti.

Having attained Arahantship, she uttered that very verse. Having completed her training and received full ordination, at a later time, even at the time of her final passing away, she recited that very verse again.

Muttātherīgāthāvaṇṇanā niṭṭhitā.

The commentary on the Verses of the Elder Nun Muttā is finished.

3. Puṇṇātherīgāthāvaṇṇanā

3. The Commentary on the Verses of the Elder Nun Puṇṇā

Puṇṇe [Pg.10] pūrassu dhammehīti puṇṇāya nāma sikkhamānāya gāthā. Ayampi purimabuddhesu katādhikārā tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinantī buddhasuññe loke candabhāgāya nadiyā tīre kinnarayoniyaṃ nibbattā. Ekadivasaṃ tattha aññataraṃ paccekabuddhaṃ disvā pasannamānasā naḷamālāya taṃ pūjetvā añjaliṃ paggayha aṭṭhāsi. Sā tena puññakammena sugatīsuyeva saṃsarantī imasmiṃ buddhuppāde sāvatthiyaṃ gahapatimahāsālakule nibbatti. Puṇṇātissā nāmaṃ ahosi. Sā upanissayasampannatāya vīsativassāni vasamānā mahāpajāpatigotamiyā santike dhammaṃ sutvā paṭiladdhasaddhā pabbajitvā sikkhamānā eva hutvā vipassanaṃ ārabhi. Satthā tassā gandhakuṭiyaṃ nisinno eva obhāsaṃ vissajjetvā –

“Puṇṇā, be filled with the dhammas,” this is the verse for the trainee named Puṇṇā. She too, having made aspirations under previous Buddhas, accumulating wholesome qualities in various existences as a support for liberation, was reborn in the womb of a kinnarī on the bank of the Candabhāgā river in a world void of Buddhas. One day, seeing a certain Paccekabuddha there, with a serene mind, she honored him with a garland of reeds, raised her folded hands, and stood in reverence. Through that meritorious deed, she wandered only in good destinations, and in this Buddha-era, she was reborn in a great householder family in Sāvatthī. Her name was Puṇṇā. Endowed with supporting conditions, while living for twenty years, she heard the Dhamma in the presence of Mahāpajāpatī Gotamī, gained faith, went forth, and as a trainee, began to practice insight meditation. The Teacher, while seated in the Fragrant Hut, sent forth a radiance to her and said:

3.

3.

‘‘Puṇṇe pūrassu dhammehi, cando pannaraseriva;

Paripuṇṇāya paññāya, tamokhandhaṃ padālayā’’ti. – imaṃ gāthamāha;

“Puṇṇā, be filled with the dhammas, like the moon on the fifteenth day; with fully perfected wisdom, shatter the mass of darkness.” – He spoke this verse.

Tattha puṇṇeti tassā ālapanaṃ. Pūrassu dhammehīti sattatiṃsabodhipakkhiyadhammehi paripuṇṇā hohi. Cando pannaraserivāti ra-kāro padasandhikaro. Pannarase puṇṇamāsiyaṃ sabbāhi kalāhi paripuṇṇo cando viya. Paripuṇṇāya paññāyāti soḷasannaṃ kiccānaṃ pāripūriyā paripuṇṇāya arahattamaggapaññāya. Tamokhandhaṃ padālayāti mohakkhandhaṃ anavasesato bhinda samucchinda. Mohakkhandhapadālanena saheva sabbepi kilesā padālitā hontīti.

Therein, “Puṇṇā” is an address to her. “Be filled with the dhammas” means: may you be filled with the thirty-seven factors of awakening. In “like the moon on the fifteenth day,” the letter ‘r’ is for euphonic conjunction. It is like the moon on the fifteenth, on the full moon day, complete with all its phases. “With fully perfected wisdom” means with the wisdom of the path of Arahantship, which is perfected by the fulfillment of the sixteen functions. “Shatter the mass of darkness” means to break and eradicate the mass of delusion without remainder. With the very shattering of the mass of delusion, all defilements are shattered.

Sā taṃ gāthaṃ sutvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. therī 2.1.37-45) –

Having heard that verse, she developed insight and attained Arahantship. Therefore, it is said in the Apadāna (Therīapadāna 2.1.37-45):

‘‘Candabhāgānadītīre, ahosiṃ kinnarī tadā;

Addasaṃ virajaṃ buddhaṃ, sayambhuṃ aparājitaṃ.

“On the bank of the Candabhāgā river, I was a kinnarī then; I saw the stainless Buddha, the self-arisen, the unconquered.

‘‘Pasannacittā sumanā, vedajātā katañjalī;

Naḷamālaṃ gahetvāna, sayambhuṃ abhipūjayiṃ.

“With a serene and gladdened mind, with joy arisen and hands folded in reverence, taking a garland of reeds, I worshipped the Self-Arisen One.

‘‘Tena [Pg.11] kammena sukatena, cetanāpaṇidhīhi ca;

Jahitvā kinnarīdehaṃ, agacchiṃ tidasaṃ gatiṃ.

“By that well-done deed, and by my intentions and aspirations, having abandoned the kinnarī body, I went to the realm of the thirty-three gods.

‘‘Chattiṃsadevarājūnaṃ, mahesittamakārayiṃ;

Dasannaṃ cakkavattīnaṃ, mahesittamakārayiṃ;

Saṃvejetvāna me cittaṃ, pabbajiṃ anagāriyaṃ.

“I acted as the chief consort to thirty-six kings of gods; I acted as the chief consort to ten wheel-turning kings. Having stirred my mind with urgency, I went forth into homelessness.

‘‘Kilesā jhāpitā mayhaṃ, bhavā sabbe samūhatā;

Sabbāsavaparikkhīṇā, natthi dāni punabbhavo.

“My defilements are burned up, all states of existence are uprooted; all taints are utterly destroyed, now there is no more rebirth.

‘‘Catunnavutito kappe, yaṃ pupphamabhipūjayiṃ;

Duggatiṃ nābhijānāmi, pupphapūjāyidaṃ phalaṃ.

“Ninety-four aeons ago, when I offered that flower in worship, I know of no bad destination; this is the fruit of flower-worship.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burned up... the Buddha's teaching has been done.”

Arahattaṃ pana patvā sā therī tameva gāthaṃ udānesi. Ayameva cassā aññābyākaraṇagāthā ahosīti.

Having attained Arahantship, that elder nun uttered that very verse. And this became her verse of declaration of final knowledge.

Puṇṇātherīgāthāvaṇṇanā niṭṭhitā.

The commentary on the Verses of the Elder Nun Puṇṇā is finished.

4. Tissātherīgāthāvaṇṇanā

4. The Commentary on the Verses of the Elder Nun Tissā

Tisse sikkhassu sikkhāyāti tissāya sikkhamānāya gāthā. Ayampi purimabuddhesu katādhikārā tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinitvā sambhatakusalapaccayā imasmiṃ buddhuppāde kapilavatthusmiṃ sakyarājakule nibbattitvā vayappattā bodhisattassa orodhabhūtā pacchā mahāpajāpatigotamiyā saddhiṃ nikkhamitvā pabbajitvā vipassanāya kammaṃ karoti. Tassā satthā heṭṭhā vuttanayeneva obhāsaṃ vissajjetvā –

“Tissā, train in the training,” this is the verse for the trainee Tissā. She too, having made aspirations under previous Buddhas, having accumulated wholesome qualities in various existences as a support for liberation, and having gathered the wholesome conditions, was reborn in this Buddha-era in the royal Sakyan family in Kapilavatthu. Having reached maturity, she became one of the women in the Bodhisatta's harem. Later, having gone forth with Mahāpajāpatī Gotamī and ordained, she practiced insight meditation. The Teacher, in the way mentioned previously, sent forth a radiance to her and said:

4.

4.

‘‘Tisse sikkhassu sikkhāya, mā taṃ yogā upaccaguṃ;

Sabbayogavisaṃyuttā, cara loke anāsavā’’ti. – gāthaṃ abhāsi;

“Tissā, train in the training, let not the opportunities pass you by; freed from all yokes, wander in the world without taints.” – He spoke this verse.

Tattha tisseti tassā ālapanaṃ. Sikkhassu sikkhāyāti adhisīlasikkhādikāya tividhāya sikkhāya sikkha, maggasampayuttā tisso sikkhāyo [Pg.12] sampādehīti attho. Idāni tāsaṃ sampādane kāraṇamāha ‘‘mā taṃ yogā upaccagu’’nti manussattaṃ, indriyāvekallaṃ, buddhuppādo, saddhāpaṭilābhoti ime yogā samayā dullabhakkhaṇā taṃ mā atikkamuṃ. Kāmayogādayo eva vā cattāro yogā taṃ mā upaccaguṃ mā abhibhaveyyuṃ. Sabbayogavisaṃyuttāti sabbehi kāmayogādīhi yogehi vimuttā tato eva anāsavā hutvā loke cara, diṭṭhasukhavihārena viharāhīti attho.

Therein, “Tissā” is an address to her. “Train in the training” means: train in the threefold training beginning with higher virtue; the meaning is to accomplish the three trainings connected with the path. Now he states the reason for accomplishing them: “let not the opportunities pass you by.” These opportunities—human existence, non-deficiency of faculties, the arising of a Buddha, and the attainment of faith—are opportune moments, rare occasions; let them not pass you by. Or, let the four yokes, beginning with the yoke of sensual desire, not pass you by, not overpower you. “Freed from all yokes” means: freed from all yokes beginning with the yoke of sensual desire, and thus having become taintless, wander in the world; the meaning is, “dwell with a pleasant abiding in this very life.”

Sā taṃ gāthaṃ sutvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇīti ādinayo heṭṭhā vuttanayeneva veditabbo.

“She, having heard that verse, developed insight and attained Arahantship,” and so on, should be understood in the way stated previously.

Tissātherīgāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Nun Tissā is finished.

5-10. Tissāditherīgāthāvaṇṇanā

5-10. The Commentary on the Verses of Tissā and the Other Elder Nuns

Tisse yuñjassu dhammehīti tissāya theriyā gāthā. Tassā vatthu tissāsikkhamānāya vatthusadisaṃ. Ayaṃ pana therī hutvā arahattaṃ pāpuṇi. Yathā ca ayaṃ, evaṃ ito paraṃ dhīrā, vīrā, mittā, bhadrā, upasamāti pañcannaṃ therīnaṃ vatthu ekasadisameva. Sabbāpi imā kapilavatthuvāsiniyo bodhisattassa orodhabhūtā mahāpajāpatigotamiyā saddhiṃ nikkhantā obhāsagāthāya ca arahattaṃ pattā ṭhapetvā sattamiṃ. Sā pana obhāsagāthāya vinā pageva satthu santike laddhaṃ ovādaṃ nissāya vipassanaṃ ussukkāpetvā arahattaṃ pāpuṇitvā udānavasena ‘‘vīrā vīrehī’’ti gāthaṃ abhāsi. Itarāpi arahattaṃ patvā –

“Tissā, apply yourself to the dhammas,” this is the verse of the elder nun Tissā. Her story is similar to the story of the trainee Tissā. This one, however, attained Arahantship as an elder nun. And just as with her, so too the stories of the subsequent five elder nuns—Dhīrā, Vīrā, Mittā, Bhadrā, and Upasamā—are exactly the same. All these residents of Kapilavatthu, who had been women in the Bodhisatta's harem, went forth with Mahāpajāpatī Gotamī and, except for the seventh, attained Arahantship through the verse of illumination. But she, the seventh, without the verse of illumination, relying on the instruction received beforehand in the presence of the Teacher, diligently cultivated insight and, having attained Arahantship, spoke the verse, “Heroic one, by heroic...” as an inspired utterance. The others, too, having attained Arahantship—

5.

5.

‘‘Tisse yuñjassu dhammehi, khaṇo taṃ mā upaccagā;

Khaṇātītā hi socanti, nirayamhi samappitā.

“Tissā, apply yourself to the dhammas, let not the moment pass you by; for those who have let the moment pass grieve when consigned to hell.

6.

6.

‘‘Dhīre nirodhaṃ phusehi, saññāvūpasamaṃ sukhaṃ;

Ārādhayāhi nibbānaṃ, yogakkhemamanuttaraṃ.

“Wise one, realize cessation, the bliss of the stilling of perception; attain Nibbāna, the unsurpassed security from bondage.

7.

7.

‘‘Vīrā [Pg.13] vīrehi dhammehi, bhikkhunī bhāvitindriyā;

Dhāreti antimaṃ dehaṃ, jetvā māraṃ savāhanaṃ.

“Heroic one, through heroic qualities, a nun with developed faculties; she bears her final body, having conquered Māra with his host.”

8.

8.

‘‘Saddhāya pabbajitvāna, mitte mittaratā bhava;

Bhāvehi kusale dhamme, yogakkhemassa pattiyā.

Having gone forth through faith, be devoted to friends; cultivate wholesome qualities for the sake of attaining security from bondage.

9.

9.

‘‘Saddhāya pabbajitvāna, bhadre bhadraratā bhava;

Bhāvehi kusale dhamme, yogakkhemamanuttaraṃ.

Having gone forth by faith, good lady, delight in what is good; cultivate wholesome qualities for the unsurpassed security from bondage.

10.

10.

‘‘Upasame tare oghaṃ, maccudheyyaṃ suduttaraṃ;

Dhārehi antimaṃ dehaṃ, jetvā māraṃ savāhana’’nti. – gāthāyo abhāsiṃsu;

By tranquility, cross the flood, the realm of death so hard to overcome. Bear your final body, having conquered Māra with his host.” Thus were the verses spoken.

Tattha yuñjassu dhammehīti samathavipassanādhammehi ariyehi bodhipakkhiyadhammehi ca yuñja yogaṃ karohi. Khaṇo taṃ mā upaccagāti yo evaṃ yogabhāvanaṃ na karoti, taṃ puggalaṃ patirūpadese uppattikkhaṇo, channaṃ āyatanānaṃ avekallakkhaṇo, buddhuppādakkhaṇo, saddhāya paṭiladdhakkhaṇo, sabbopi ayaṃ khaṇo atikkamati nāma. So khaṇo taṃ mā atikkami. Khaṇātītāti ye hi khaṇaṃ atītā, ye ca puggale so khaṇo abhīto, te nirayamhi samappitā hutvā socanti, tattha nibbattitvā mahādukkhaṃ paccanubhavantīti attho.

Therein, “Apply yourself to the Dhamma” means to engage in and make an effort with the noble qualities of serenity and insight, and the factors of enlightenment. “Do not let the moment pass you by” refers to the person who does not undertake such cultivation. For such a person, the moment of birth in a suitable country, the moment of the completeness of the six sense bases, the moment of a Buddha’s arising, the moment of gaining faith—every such moment passes by. Let that moment not pass you by. “Those for whom the moment has passed” refers to those who have let the moment go by; for those people, the moment has passed. Consigned to hell, they grieve; having been reborn there, they experience great suffering—this is the meaning.

Nirodhaṃ phusehīti kilesanirodhaṃ phussa paṭilabha. Saññāvūpasamaṃ sukhaṃ, ārādhayāhi nibbānanti kāmasaññādīnaṃ pāpasaññānaṃ upasamanimittaṃ accantasukhaṃ nibbānaṃ ārādhehi.

“Touch cessation” means: touch and attain the cessation of defilements. “Realize the bliss of the subsiding of perceptions, Nibbāna” means: realize Nibbāna, which is ultimate bliss, the very subsiding of unwholesome perceptions such as those of sensual desire.

Vīrā vīrehi dhammehīti vīriyapadhānatāya vīrehi tejussadehi ariyamaggadhammehi bhāvitindriyā vaḍḍhitasaddhādiindriyā vīrā bhikkhunī vatthukāmehi savāhanaṃ kilesamāraṃ jinitvā āyatiṃ punabbhavābhāvato antimaṃ dehaṃ dhāretīti therī aññaṃ viya katvā attānaṃ dasseti.

“A heroic one through heroic qualities” means: The heroic bhikkhunī, whose faculties are developed and whose faculties such as faith are strengthened by means of the heroic qualities of the noble path, which are brilliant with vigor due to the predominance of energy, having conquered the defilement-Māra with his host and being freed from material sensual pleasures, bears her final body because there is no future re-becoming. Thus the elder nun reveals herself as if she were another.

Mitteti taṃ ālapati. Mittaratāti kalyāṇamittesu abhiratā. Tattha sakkārasammānakaraṇatā hohi. Bhāvehi kusale dhammeti ariyamaggadhamme vaḍḍhehi. Yogakkhemassāti arahattassa nibbānassa ca pattiyā adhigamāya.

“Friend”—thus she addresses her. “Delighting in friends” means delighting in good companions. Be one who shows respect and honor there. “Cultivate wholesome qualities” means develop the qualities of the noble path. “For the sake of security from bondage” means for the attainment and realization of arahantship and Nibbāna.

Bhadreti [Pg.14] taṃ ālapati. Bhadraratāti bhadresu sīlādidhammesu ratā abhiratā hohi. Yogakkhemamanuttaranti catūhi yogehi khemaṃ anupaddavaṃ anuttaraṃ nibbānaṃ, tassa pattiyā kusale bodhipakkhiyadhamme bhāvehīti attho.

“Good one”—thus she addresses her. “Delighting in good qualities” means: Be one delighting and devoted to good qualities such as morality. “The unsurpassed security from bondage” means: Nibbāna, which is secure from the four bondages, free from troubles, and unsurpassed. For its attainment, cultivate wholesome factors of enlightenment—this is the meaning.

Upasameti taṃ ālapati. Tare oghaṃ maccudheyyaṃ suduttaranti maccu ettha dhīyatīti maccudheyyaṃ, anupacitakusalasambhārehi suṭṭhu duttaranti suduttaraṃ, saṃsāramahoghaṃ tare ariyamagganāvāya tareyyāsi. Dhārehi antimaṃ dehanti tassa taraṇeneva antimadehadharā hohīti attho.

“Tranquil one”—thus she addresses her. “Cross the flood, the realm of death, so very hard to cross” means: the realm of death is so called because death is placed there. It is very hard to cross for those who have not accumulated wholesome provisions. You should cross the great flood of saṃsāra by the boat of the noble path. “Bear your final body” means: by that very crossing, you will become a bearer of the final body.

Tissāditherīgāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the elder nun Tissā and others is concluded.

Niṭṭhitā paṭhamavaggavaṇṇanā.

The commentary on the first chapter is concluded.

11. Muttātherīgāthāvaṇṇanā

11. The Commentary on the Verses of the Elder Nun Muttā

Sumuttā sādhumuttāmhītiādikā muttātheriyā gāthā. Ayampi purimabuddhesu katādhikārā tattha tattha bhave kusalaṃ upacinitvā imasmiṃ buddhuppāde kosalajanapade oghātakassa nāma daliddabrāhmaṇassa dhītā hutvā nibbatti, taṃ vayappattakāle mātāpitaro ekassa khujjabrāhmaṇassa adaṃsu. Sā tena gharāvāsaṃ arocantī taṃ anujānāpetvā pabbajitvā vipassanāya kammaṃ karoti. Tassā bahiddhārammaṇesu cittaṃ vidhāvati, sā taṃ niggaṇhantī ‘‘sumuttā sādhumuttāmhī’’ti gāthaṃ vadantīyeva vipassanaṃ ussukkāpetvā saha paṭisambhidāhi arahattaṃ pāpuṇi. Tena vuttaṃ apadāne –

The verse of the elder nun Muttā begins with “Well freed, truly freed am I.” She too, having made her aspiration under previous Buddhas and accumulated wholesome karma in various existences, was reborn in this Buddha-dispensation in the Kosala country as the daughter of a poor brahmin named Oghātaka. When she reached maturity, her parents gave her to a hunchbacked brahmin. Disliking that household life, she obtained his permission and went forth. She then practiced insight meditation. As her mind wandered to external objects, she restrained it, and while reciting the verse “Well freed, truly freed am I,” she intensified her insight and attained arahantship together with the analytical knowledges. Thus it is said in the Apadāna:

‘‘Padumuttaro nāma jino, sabbadhammesu cakkhumā;

Pāṇine anugaṇhanto, piṇḍāya pāvisī puraṃ.

“The Victor named Padumuttara, the one with vision in all things, showing compassion for beings, entered the city for alms.”

‘‘Tassa āgacchato satthu, sabbe nagaravāsino;

Haṭṭhatuṭṭhā samāgantvā, vālikā ākiriṃsu te.

“As the Teacher was arriving, all the city-dwellers, joyful and delighted, gathered together and scattered sand.”

‘‘Vīthisammajjanaṃ katvā, kadalipuṇṇakaddhaje;

Dhūmaṃ cuṇṇañca māsañca, sakkāraṃ kacca satthuno.

“Having swept the streets, amidst banana trees and full banners, they paid homage to the Teacher with incense, scented powder, and beans.”

‘‘Maṇḍapaṃ [Pg.15] paṭiyādetvā, nimantetvā vināyakaṃ;

Mahādānaṃ daditvāna, sambodhiṃ abhipatthayi.

“Having prepared a pavilion, invited the Leader, and given a great offering, they aspired for enlightenment.”

‘‘Padumuttaro mahāvīro, hārako sabbapāṇinaṃ;

Anumodaniyaṃ katvā, byākāsi aggapuggalo.

“Padumuttara, the great hero, the guide of all beings, having given a discourse of appreciation, the foremost person proclaimed:”

‘‘Satasahasse atikkante, kappo hessati bhaddako;

Bhavābhave sukhaṃ laddhā, pāpuṇissasi bodhiyaṃ.

“After a hundred thousand aeons have passed, there will be a fortunate aeon. Having obtained happiness in existence after existence, you will attain enlightenment.”

‘‘Hatthakammañca ye keci, katāvī naranāriyo;

Anāgatamhi addhāne, sabbā hessanti sammukhā.

“Whatever men and women have performed this handiwork, in the future time, they will all be in your presence.”

‘‘Tena kammavipākena, cetanāpaṇidhīhi ca;

Uppannadevabhavane, tuyhaṃ tā paricārikā.

“Due to that karmic result and their intentions and aspirations, born in a divine abode, they will be your attendants.”

‘‘Dibbaṃ sukhamasaṅkhyeyyaṃ, mānusañca asaṅkhiyaṃ;

Anubhonti ciraṃ kālaṃ, saṃsarimha bhavābhave.

“They experience immeasurable divine bliss and innumerable human joys for a long time; we wandered in existence after existence.”

‘‘Satasahassito kappe, yaṃ kammamakariṃ tadā;

Sukhumālā manussesu, atho devapuresu ca.

“A hundred thousand aeons ago, the karma I performed then made me delicate among humans and also in the cities of the gods.”

‘‘Rūpaṃ bhogaṃ yasaṃ āyuṃ, atho kittisukhaṃ piyaṃ;

Labhāmi satataṃ sabbaṃ, sukataṃ kammasampadaṃ.

“Beauty, wealth, fame, long life, and also renown, happiness, and what is beloved—I constantly obtain all this, the accomplishment of well-done deeds.”

‘‘Pacchime bhave sampatte, jātāhaṃ brāhmaṇe kule;

Sukhumālahatthapādā, ramaṇiye nivesane.

“When my final existence arrived, I was born into a brahmin family, with delicate hands and feet, in a delightful dwelling.”

‘‘Sabbakālampi pathavī, na passāmanalaṅkataṃ;

Cikkhallabhūmiṃ asuciṃ, na passāmi kudācanaṃ.

“At all times, I never saw the earth unadorned; muddy or impure ground, I never saw at any time.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burned away… the Buddha’s teaching has been done.”

Arahattaṃ pana patvā udānentī –

Having attained arahantship, she uttered this inspired utterance:

11.

11.

‘‘Sumuttā sādhumuttāmhi, tīhi khujjehi muttiyā;

Udukkhalena musalena, patinā khujjakena ca;

Muttāmhi jātimaraṇā, bhavanetti samūhatā’’ti. – imaṃ gāthaṃ abhāsi;

“Well freed, truly freed am I, freed from three crooked things: the mortar, the pestle, and my crooked husband. I am freed from birth and death; the guide to existence has been uprooted.” – she spoke this verse.

Tattha [Pg.16] sumuttāti suṭṭhu muttā. Sādhumuttāmhīti sādhu sammadeva muttā amhi. Kuto pana sumuttā sādhumuttāti āha ‘‘tīhi khujjehi muttiyā’’ti, tīhi vaṅkakehi parimuttiyāti attho. Idāni tāni sarūpato dassentī ‘‘udukkhalena musalena, patinā khujjakena cā’’ti āha. Udukkhale hi dhaññaṃ pakkhipantiyā parivattentiyā musalena koṭṭentiyā ca piṭṭhi onāmetabbā hotīti khujjakaraṇahetutāya tadubhayaṃ ‘‘khujja’’nti vuttaṃ. Sāmiko panassā khujjo eva. Idāni yassā muttiyā nidassanavasena tīhi khujjehi mutti vuttā. Tameva dassentī ‘‘muttāmhi jātimaraṇā’’ti vatvā tattha kāraṇamāha ‘‘bhavanetti samūhatā’’ti. Tassattho – na kevalamahaṃ tīhi khujjehi eva muttā, atha kho sabbasmā jātimaraṇāpi, yasmā sabbassāpi bhavassa netti nāyikā taṇhā aggamaggena mayā samugghāṭitāti.

Here, “sumuttā” means “well freed.” “Sādhumuttāmhi” means “I am well and truly freed.” From what, then, is she well and truly freed? She says: “from three crooked things,” meaning freedom from three bent things. Now, showing their form, she says: “the mortar, the pestle, and my crooked husband.” For when putting grain into the mortar, turning it, and pounding it with the pestle, one has to bend one’s back; hence both are called “crooked” because they are a cause of crookedness. And her husband was indeed crooked. Now, the freedom from the three crooked things is stated by way of illustration for her true freedom. Showing that very thing, she says: “I am freed from birth and death,” and for that she states the reason: “the guide to existence has been uprooted.” The meaning is: Not only am I freed from these three crooked things, but also from all birth and death, because craving, the guide and leader of all existence, has been utterly uprooted by me through the supreme path.

Muttātherīgāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Nun Muttā is concluded.

12. Dhammadinnātherīgāthāvaṇṇanā

12. The Commentary on the Verses of the Elder Nun Dhammadinnā.

Chandajātā avasāyīti dhammadinnātheriyā gāthā. Sā kira padumuttarabuddhakāle haṃsavatīnagare parādhīnavuttikā hutvā jīvantī nirodhato vuṭṭhitassa aggasāvakassa pūjāsakkārapubbakaṃ dānaṃ datvā devaloke nibbattā. Tato cavitvā devamanussesu saṃsarantī phussassa bhagavato kāle satthu vemātikabhātikānaṃ kammikassa gehe vasamānā dānaṃ paṭicca ‘‘ekaṃ dehī’’ti sāmikena vutte dve dentī, bahuṃ puññaṃ katvā kassapabuddhakāle kikissa kāsikarañño gehe paṭisandhiṃ gahetvā sattannaṃ bhaginīnaṃ abbhantarā hutvā vīsativassasahassāni brahmacariyaṃ caritvā ekaṃ buddhantaraṃ devamanussesu saṃsarantī imasmiṃ buddhuppāde rājagahe kulagehe nibbattitvā vayappattā visākhassa seṭṭhino gehaṃ gatā.

“Born of desire, unrestrained,” is the verse of the Elder Nun Dhammadinnā. It is said that in the time of the Buddha Padumuttara, she lived a life of dependence in the city of Haṃsavatī. She offered alms, preceded by honor and respect, to the chief disciple who had emerged from cessation, and after passing away, she was reborn in the heavenly realm. Then, after passing away from there, she wandered among gods and humans. In the time of the Blessed One Phussa, while dwelling in the house of a worker who was a step-brother of the Teacher, when her husband said, “Give one,” she gave two, thus making much merit. In the time of the Buddha Kassapa, having obtained rebirth in the house of King Kikī of Kāsi, she became one of seven sisters. She practiced the holy life for twenty thousand years, and wandering among gods and humans for one Buddha-interval, in this Buddha’s dispensation, she was born in a family home in Rājagaha. When she came of age, she went to the house of the merchant Visākha.

Athekadivasaṃ visākho seṭṭhi satthu santike dhammaṃ sutvā anāgāmī hutvā gharaṃ gantvā pāsādaṃ abhiruhanto sopānamatthake ṭhitāya dhammadinnāya pasāritahatthaṃ anālambitvāva pāsādaṃ abhiruhitvā bhuñjamānopi [Pg.17] tuṇhībhūtova bhuñji. Dhammadinnā taṃ upadhāretvā, ‘‘ayyaputta, kasmā tvaṃ ajja mama hatthaṃ nālambi, bhuñjamānopi na kiñci kathesi, atthi nu kho koci mayhaṃ doso’’ti āha. Visākho ‘‘dhammadinne, na te doso atthi, ahaṃ pana ajja paṭṭhāya itthisarīraṃ phusituṃ āhāre ca lolabhāvaṃ kātuṃ anaraho, tādiso mayā dhammo paṭividdho. Tvaṃ pana sace icchasi, imasmiṃyeva gehe vasa. No ce icchasi, yattakena dhanena te attho, tattakaṃ gahetvā kulagharaṃ gacchāhī’’ti āha. ‘‘Nāhaṃ, ayyaputta, tayā vantavamanaṃ ācamissāmi, pabbajjaṃ me anujānāhī’’ti. Visākho ‘‘sādhu, dhammadinne’’ti taṃ suvaṇṇasivikāya bhikkhuniupassayaṃ pesesi. Sā pabbajitvā kammaṭṭhānaṃ gahetvā katipāhaṃ tattha vasitvā vivekavāsaṃ vasitukāmā ācariyupajjhāyānaṃ santikaṃ gantvā, ‘‘ayyā, ākiṇṇaṭṭhāne mayhaṃ cittaṃ na ramati, gāmakāvāsaṃ gacchāmī’’ti āha. Bhikkhuniyo taṃ gāmakāvāsaṃ nayiṃsu. Sā tattha vasantī atīte madditasaṅkhāratāya na cirasseva saha paṭisambhidāhi arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. therī 2.3.95-130) –

One day, the merchant Visākha, having heard the Dhamma from the Teacher and become a non-returner, returned home. As he ascended the mansion, he did not take the outstretched hand of Dhammadinnā, who stood at the top of the stairs, but ascended the mansion and ate in silence. Dhammadinnā, reflecting on this, asked, “Noble son, why did you not take my hand today, and why did you not speak while eating? Is there some fault of mine?” Visākha replied, “Dhammadinnā, you have no fault. But from today onward, I am unworthy to touch a woman's body or to indulge in craving for food—such is the Dhamma I have realized. If you wish, you may remain in this house. If not, take as much wealth as you need and return to your family home.” She replied, “Noble son, I will not partake of the vomit you have vomited. Please grant me permission to go forth.” Visākha said, “Very well, Dhammadinnā,” and sent her to the nunnery in a golden palanquin. After going forth, she took up a meditation subject and stayed there for a few days. Desiring to live in seclusion, she went to her teachers and preceptors and said, “Venerable ladies, my mind does not delight in crowded places; I will go to a village dwelling.” The nuns led her to a village dwelling. Dwelling there, due to her past cultivation of mental formations, she soon attained arahantship together with the analytical knowledges. Thus, it is said in the Apadāna:

‘‘Padumuttaro nāma jino, sabbadhammāna pāragū;

Ito satasahassamhi, kappe uppajji nāyako.

“Padumuttara by name, the Conqueror, gone to the far shore of all things; a hundred thousand aeons ago, the leader arose in the world.

‘‘Tadāhaṃ haṃsavatiyaṃ, kule aññatare ahuṃ;

Parakammakārī āsiṃ, nipakā sīlasaṃvutā.

“Then in the city of Haṃsavatī, I was in a certain family; I was a worker for others, wise and restrained in virtue.

‘‘Padumuttarabuddhassa, sujāto aggasāvako;

Vihārā abhinikkhamma, piṇḍapātāya gacchati.

“Of the Buddha Padumuttara, Sujāta was the chief disciple; leaving the monastery, he went for alms.

‘‘Ghaṭaṃ gahetvā gacchantī, tadā udakahārikā;

Taṃ disvā adadaṃ pūpaṃ, pasannā sehi pāṇibhi.

“At that time, I, a water-carrier, was going along carrying a water pot. Seeing him, with a pleased mind, I gave a cake with my own hands.

‘‘Paṭiggahetvā tattheva, nisinno paribhuñji so;

Tato netvāna taṃ gehaṃ, adāsiṃ tassa bhojanaṃ.

“Having received it, he sat and ate right there; then, leading him to the house, I gave him food.

‘‘Tato me ayyako tuṭṭho, akarī suṇisaṃ sakaṃ;

Sassuyā saha gantvāna, sambuddhaṃ abhivādayiṃ.

“Then my master, pleased, made me his daughter-in-law; together with my mother-in-law, I went and paid homage to the Sambuddha.

‘‘Tadā [Pg.18] so dhammakathikaṃ, bhikkhuniṃ parikittayaṃ;

Ṭhapesi etadaggamhi, taṃ sutvā muditā ahaṃ.

“Then he praised a certain nun, a preacher of the Dhamma; he placed her in the foremost position. Hearing that, I was joyful.

‘‘Nimantayitvā sugataṃ, sasaṅghaṃ lokanāyakaṃ;

Mahādānaṃ daditvāna, taṃ ṭhānamabhipatthayiṃ.

“Having invited the Sugata, the leader of the world, together with the Saṅgha, I offered a great gift and aspired to that state.

‘‘Tato maṃ sugato āha, ghananinnādasussaro;

Mamupaṭṭhānanirate, sasaṅghaparivesike.

“Then the Sugata, with a voice deep and resonant, said to me: ‘O you who are devoted to attending me, who serve the Saṅgha,

‘‘Saddhammassavane yutte, guṇavaddhitamānase;

Bhadde bhavassu muditā, lacchase paṇidhīphalaṃ.

“‘Devoted to hearing the true Dhamma, with a mind whose virtues have increased; be joyful, O fortunate one, you will attain the fruit of your aspiration.

‘‘Satasahassito kappe, okkākakulasambhavo;

Gotamo nāma gottena, satthā loke bhavissati.

“‘A hundred thousand aeons from now, born of the Okkāka lineage, Gotama by name will be the Teacher in the world.

‘‘Tassa dhammesu dāyādā, orasā dhammanimmitā;

Dhammadinnāti nāmena, hessati satthu sāvikā.

“‘She shall be an heir in his Dhamma, a true child, created by the Dhamma; by the name of Dhammadinnā, she shall be the Teacher’s female disciple.’

‘‘Taṃ sutvā muditā hutvā, yāvajīvaṃ mahāmuniṃ;

Mettacittā paricariṃ, paccayehi vināyakaṃ.

“Hearing this, filled with joy, for as long as I lived I attended upon the great sage, the leader, with a loving heart and with the requisites.

‘‘Tena kammena sukatena, cetanāpaṇidhīhi ca;

Jahitvā mānusaṃ dehaṃ, tāvatiṃsamagacchahaṃ.

“By that well-done deed, and by intention and aspiration, having abandoned the human body, I went to Tāvatiṃsa.

‘‘Imamhi bhaddake kappe, brahmabandhu mahāyaso;

Kassapo nāma gottena, uppajji vadataṃ varo.

“In this auspicious aeon, a kinsman of Brahmā, greatly renowned, Kassapa by name, arose, the best of speakers.

‘‘Upaṭṭhāko mahesissa, tadā āsi narissaro;

Kāsirājā kikī nāma, bārāṇasipuruttame.

“Then, the lord of men, named Kikī, king of Kāsi, was the attendant of the great seer in the excellent city of Bārāṇasī.

‘‘Chaṭṭhā tassāsahaṃ dhītā, sudhammā iti vissutā;

Dhammaṃ sutvā jinaggassa, pabbajjaṃ samarocayiṃ.

“I was his sixth daughter, renowned as Sudhammā; having heard the Dhamma of the foremost Conqueror, I found delight in the going forth.

‘‘Anujāni na no tāto, agāreva tadā mayaṃ;

Vīsavassasahassāni, vicarimha atanditā.

“Our father did not permit us, so we remained at home; for twenty thousand years, we practiced diligently.

‘‘Komāribrahmacariyaṃ, rājakaññā sukhedhitā;

Buddhopaṭṭhānaniratā, muditā satta dhītaro.

“Living the maiden's holy life, the king's daughters were nurtured in happiness; devoted to attending the Buddha, the seven daughters rejoiced.

‘‘Samaṇī [Pg.19] samaṇaguttā ca, bhikkhunī bhikkhudāyikā;

Dhammā ceva sudhammā ca, sattamī saṅghadāyikā.

“Samaṇī and Samaṇaguttā, Bhikkhunī and Bhikkhudāyikā, Dhammā and Sudhammā, and the seventh, Saṅghadāyikā.

‘‘Khemā uppalavaṇṇā ca, paṭācārā ca kuṇḍalā;

Gotamī ca ahañceva, visākhā hoti sattamī.

“Khemā and Uppalavaṇṇā, Paṭācārā and Kuṇḍalā, Gotamī and I myself; Visākhā is the seventh.

‘‘Tehi kammehi sukatehi, cetanāpaṇidhīhi ca;

Jahitvā mānusaṃ dehaṃ, tāvatiṃsamagacchahaṃ.

“By those well-done deeds, and by volitional aspirations, having left the human body, I went to the Tāvatiṃsa realm.

‘‘Pacchime ca bhave dāni, giribbajapuruttame;

Jātā seṭṭhikule phīte, sabbakāmasamiddhine.

“And now in my last existence, in the foremost of mountain-girt cities, I was born in a flourishing merchant family, rich in all desirable things.

‘‘Yadā rūpaguṇūpetā, paṭhame yobbane ṭhitā;

Tadā parakulaṃ gantvā, vasiṃ sukhasamappitā.

“When endowed with beauty and good qualities, established in the prime of youth, I then went to another’s family and lived, endowed with happiness.

‘‘Upetvā lokasaraṇaṃ, suṇitvā dhammadesanaṃ;

Anāgāmiphalaṃ patto, sāmiko me subuddhimā.

“Having gone to the world’s refuge and heard the Dhamma teaching, my wise husband attained the fruit of non-return.

‘‘Tadāhaṃ anujānetvā, pabbajiṃ anagāriyaṃ;

Nacireneva kālena, arahattamapāpuṇiṃ.

“Then, having been given permission, I went forth into homelessness; before long, I attained Arahantship.

‘‘Tadā upāsako so maṃ, upagantvā apucchatha;

Gambhīre nipuṇe pañhe, te sabbe byākariṃ ahaṃ.

Then that lay devotee approached me and asked; I answered all those deep and subtle questions.

‘‘Jino tasmiṃ guṇe tuṭṭho, etadagge ṭhapesi maṃ;

Bhikkhuniṃ dhammakathikaṃ, nāññaṃ passāmi edisiṃ.

The Victor, pleased with that quality, placed me in the foremost position, saying: ‘Among Dhamma-preaching bhikkhunīs, I see no other like her.’

‘‘Dhammadinnā yathā dhīrā, evaṃ dhāretha bhikkhavo;

Evāhaṃ paṇḍitā homi, nāyakenānukampitā.

‘As wise Dhammadinnā is, so should you monks bear it in mind.’ Thus I am wise, shown compassion by the Leader.

‘‘Pariciṇṇo mayā satthā, kataṃ buddhassa sāsanaṃ;

Ohito garuko bhāro, bhavanetti samūhatā.

The Teacher has been attended by me, the Buddha’s teaching has been done; the heavy burden has been laid down, the craving for existence is uprooted.

‘‘Yassatthāya pabbajitā, agārasmānagāriyaṃ;

So me attho anuppatto, sabbasaṃyojanakkhayo.

For the sake of which I went forth from home to homelessness, that purpose has been attained by me—the destruction of all fetters.

‘‘Iddhīsu ca vasī homi, dibbāya sotadhātuyā;

Paracittāni jānāmi, satthusāsanakārikā.

I have mastery over psychic powers and the divine ear-element; I know the minds of others, a doer of the Teacher’s instruction.

‘‘Pubbenivāsaṃ [Pg.20] jānāmi, dibbacakkhu visodhitaṃ;

Khepetvā āsave sabbe, visuddhāsiṃ sunimmalā.

I know my former abodes, the divine eye is purified; having destroyed all the taints, I am purified and stainless.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti. (apa. therī 2.3.95-130);

My defilements are burnt up… the Buddha’s teaching has been done.”

Arahattaṃ pana patvā ‘‘mayhaṃ manaṃ matthakaṃ pattaṃ, idāni idha vasitvā kiṃ karissāmi, rājagahameva gantvā satthārañca vandissāmi, bahū ca me ñātakā puññāni karissantī’’ti bhikkhunīhi saddhiṃ rājagahameva paccāgatā. Visākho tassā āgatabhāvaṃ sutvā tassā adhigamaṃ vīmaṃsanto pañcakkhandhādivasena pañhaṃ pucchi. Dhammadinnā sunisitena satthena kumudanāḷe chindantī viya pucchitaṃ pucchitaṃ pañhaṃ vissajjesi. Visākho sabbaṃ pucchāvissajjananayaṃ satthu ārocesi. Satthā ‘‘paṇḍitā, visākha, dhammadinnā bhikkhunī’’tiādinā taṃ pasaṃsanto sabbaññutaññāṇena saddhiṃ saṃsandetvā byākatabhāvaṃ pavedetvā tameva cūḷavedallasuttaṃ (ma. ni. 1.460) aṭṭhuppattiṃ katvā taṃ dhammakathikānaṃ bhikkhunīnaṃ aggaṭṭhāne ṭhapesi. Yadā pana sā tasmiṃ gāmakāvāse vasantī heṭṭhimamagge adhigantvā aggamaggatthāya vipassanaṃ paṭṭhapesi, tadā –

Having attained Arahantship, she thought, “My mind has reached its summit. Now, what shall I do by staying here? I will go to Rājagaha and pay homage to the Teacher, and many of my relatives will make merit.” So she returned to Rājagaha with the bhikkhunīs. When Visākha heard of her arrival, wishing to examine her attainment, he questioned her about the five aggregates and so on. Dhammadinnā answered each question as if cutting a water-lily stalk with a very sharp knife. Visākha reported the entire method of questions and answers to the Teacher. The Teacher, praising her with words such as, “Visākha, the bhikkhunī Dhammadinnā is wise,” compared it with his omniscient knowledge, declared it to be well-expounded, and making it the origin story for the Cūḷavedalla Sutta (MN 44), placed her in the foremost position among the bhikkhunīs who were Dhamma-speakers. Moreover, while she was dwelling in that village residence, after attaining the lower path, she established insight for the sake of the highest path. At that time—

12.

12.

‘‘Chandajātā avasāyī, manasā ca phuṭā siyā;

Kāmesu appaṭibaddhacittā, uddhaṃsotāti vuccatī’’ti. –

“One in whom desire has arisen, who is resolute, and who may be touched by the mind; with a mind unbound to sensual pleasures, she is called an ‘upstream-goer.’”

Imaṃ gāthaṃ abhāsi.

She spoke this verse.

Tattha chandajātāti aggaphalatthaṃ jātacchandā. Avasāyīti avasāyo vuccati avasānaṃ niṭṭhānaṃ, tampi kāmesu appaṭibaddhacittatāya ‘‘uddhaṃsotā’’ti vakkhamānattā samaṇakiccassa niṭṭhānaṃ veditabbaṃ, na yassa kassaci, tasmā padadvayenāpi appattamānasā anuttaraṃ yogakkhemaṃ patthayamānāti ayamattho vutto hoti. Manasā ca phuṭā siyāti heṭṭhimehi tīhi maggacittehi nibbānaṃ phuṭā phusitā bhaveyya. Kāmesu appaṭibaddhacittāti anāgāmimaggavasena kāmesu na paṭibaddhacittā. Uddhaṃsotāti uddhameva maggasoto saṃsārasoto ca etissāti uddhaṃsotā. Anāgāmino hi yathā aggamaggo uppajjati, na añño, evaṃ avihādīsu uppannassa yāva akaniṭṭhā uddhameva uppatti hotīti.

Here, ‘one in whom desire has arisen’ means one whose desire has arisen for the supreme fruit. ‘Resolute’—`avasāyo` is said to be resolution or completion. This, because her mind is not bound to sensual pleasures and because it will be stated that she is an ‘upstream-goer,’ should be understood as the completion of the ascetic’s task, not of just anything. Thus, by these two phrases this meaning is stated: one whose mind has not yet attained, aspiring for the unsurpassed security from bondage. ‘And who may be touched by the mind’ means she may have touched Nibbāna with the three lower path-consciousnesses. ‘With a mind unbound to sensual pleasures’ means a mind not bound to sensual pleasures by way of the non-returner’s path. ‘Upstream-goer’ means that her stream of the path and stream of saṃsāra are only upward, thus she is an ‘upstream-goer.’ For a non-returner, just as the highest path arises and no other, so for one reborn in the Avihā realms and so on, up to the Akaniṭṭha realm, rebirth is only upward.

Dhammadinnātherīgāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Therī Dhammadinnā is concluded.

13. Visākhātherīgāthāvaṇṇanā

13. The Commentary on the Verses of the Therī Visākhā

Karotha [Pg.21] buddhasāsananti visākhāya theriyā gāthā. Tassā vatthu dhīrātheriyāvatthusadisameva. Sā arahattaṃ patvā vimuttisukhena vītināmentī –

“Do the Buddha’s teaching” is the verse of the Therī Visākhā. Her story is just like the story of the Therī Dhīrā. Having attained Arahantship, while spending her time in the bliss of liberation, she said:

13.

13.

‘‘Karotha buddhasāsanaṃ, yaṃ katvā nānutappati;

Khippaṃ pādāni dhovitvā, ekamante nisīdathā’’ti. –

“Do the Buddha’s teaching, having done which one does not regret. Having quickly washed your feet, sit down in seclusion.”

Imāya gāthāya aññaṃ byākāsi.

With this verse, she declared her final knowledge.

Tattha karotha buddhasāsananti buddhasāsanaṃ ovādaanusiṭṭhiṃ karotha, yathānusiṭṭhaṃ paṭipajjathāti attho. Yaṃ katvā nānutappatīti anusiṭṭhiṃ katvā karaṇahetu na anutappati takkarassa sammadeva adhippāyānaṃ samijjhanato. Khippaṃ pādāni dhovitvā, ekamante nisīdathāti idaṃ yasmā sayaṃ pacchābhattaṃ piṇḍapātapaṭikkantā ācariyupajjhāyānaṃ vattaṃ dassetvā attano divāṭṭhāne pāde dhovitvā raho nisinnā sadatthaṃ matthakaṃ pāpesi, tasmā tattha aññepi niyojentī avoca.

Here, ‘Do the Buddha’s teaching’ means: carry out the Buddha’s advice and instruction; the meaning is, practice as instructed. ‘Having done which, one does not regret’ means that having performed the instruction, one does not regret doing so, because the intentions of the doer are perfectly fulfilled. ‘Quickly wash your feet and sit down in seclusion’—this was said because she herself, after returning from the alms-round after the meal, having performed her duties to her teachers and preceptors, washed her feet at her day-quarters and sat in seclusion, thereby bringing her own goal to its summit; therefore, she spoke, urging others likewise.

Visākhātherīgāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Therī Visākhā is concluded.

14. Sumanātherīgāthāvaṇṇanā

14. The Commentary on the Verses of the Therī Sumanā

Dhātuyo dukkhato disvāti sumanāya theriyā gāthā. Tassā vatthu tissātheriyā vatthusadisaṃ. Imissāpi hi satthā obhāsaṃ vissajjetvā purato nisinno viya attānaṃ dassetvā –

“Having seen the elements as suffering” is the verse of the Therī Sumanā. Her story is similar to that of the Therī Tissā. For her also, the Teacher sent forth a radiance and showed himself as if seated before her, saying:

14.

14.

‘‘Dhātuyo dukkhato disvā, mā jātiṃ punarāgami;

Bhave chandaṃ virājetvā, upasantā carissasī’’ti. –

“Having seen the elements as suffering, do not come to birth again; having become dispassionate towards existence, you will fare on in peace.”

Imaṃ gāthamāha. Sā gāthāpariyosāne arahattaṃ pāpuṇi.

He spoke this verse. At the conclusion of the verse, she attained Arahantship.

Tattha dhātuyo dukkhato disvāti sasantatipariyāpannā cakkhādidhātuyo itarāpi ca udayabbayapaṭipīḷanādinā ‘‘dukkhā’’ti ñāṇacakkhunā disvā. Mā jātiṃ punarāgamīti puna jātiṃ āyatiṃ punabbhavaṃ mā upagacchi[Pg.22]. Bhave chandaṃ virājetvāti kāmabhavādike sabbasmiṃ bhave taṇhāchandaṃ virāgasaṅkhātena maggena pajahitvā. Upasantā carissasīti sabbaso pahīnakilesatāya nibbutā viharissasi.

Here, ‘Having seen the elements as suffering’ means: having seen with the eye of wisdom that the elements included in one's own continuity, such as the eye-element and others, are ‘suffering’ due to oppression by arising and passing away, and so on. ‘Do not come to birth again’ means: do not again approach birth, a future renewed existence. ‘Having become dispassionate towards existence’ means: having abandoned craving and desire in all existence, such as sensual existence and so on, by means of the path known as dispassion. ‘You will fare on in peace’ means: you will dwell extinguished, due to the complete abandonment of all defilements.

Ettha ca ‘‘dhātuyo dukkhato disvā’’ti iminā dukkhānupassanāmukhena vipassanā dassitā. ‘‘Bhave chandaṃ virājetvā’’ti iminā maggo, ‘‘upasantā carissasī’’ti iminā saupādisesā nibbānadhātu, ‘‘mā jātiṃ punarāgamī’’ti iminā anupādisesā nibbānadhātu dassitāti daṭṭhabbaṃ.

And here, by ‘having seen the elements as suffering,’ insight is shown by way of the contemplation of suffering. By ‘having become dispassionate towards existence,’ the path is shown. By ‘you will fare on in peace,’ the Nibbāna-element with residue remaining is shown. By ‘do not come to birth again,’ the Nibbāna-element without residue remaining is shown. Thus it should be understood.

Sumanātherīgāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Therī Sumanā is concluded.

15. Uttarātherīgāthāvaṇṇanā

15. The Commentary on the Verses of the Therī Uttarā

Kāyena saṃvutā āsinti uttarāya theriyā gāthā. Tassāpi vatthu tissātheriyā vatthusadisaṃ. Sāpi hi sakyakulappasutā bodhisattassa orodhabhūtā mahāpajāpatigotamiyā saddhiṃ nikkhantā obhāsagāthāya arahattaṃ patvā pana –

“I was restrained in body” is the verse of the Therī Uttarā. Her story is also similar to that of the Therī Tissā. For she too, born into the Sakyan clan and having been in the Bodhisatta's harem, went forth with Mahāpajāpatī Gotamī. Having attained Arahantship by means of a verse of radiance, she then said:

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15.

‘‘Kāyena saṃvutā āsiṃ, vācāya uda cetasā;

Samūlaṃ taṇhamabbuyha, sītibhūtāmhi nibbutā’’ti. –

“I was restrained in body, in speech, and also in mind; having pulled out craving together with its root, I have become cool, extinguished.”

Udānavasena tameva gāthaṃ abhāsi.

She spoke that very verse as an inspired utterance.

Tattha kāyena saṃvutā āsinti kāyikena saṃvarena saṃvutā ahosiṃ. Vācāyāti vācasikena saṃvarena saṃvutā āsinti yojanā, padadvayenāpi sīlasaṃvaramāha. Udāti atha. Cetasāti samādhicittena, etena vipassanābhāvanamāha. Samūlaṃ taṇhamabbuyhāti sānusayaṃ, saha vā avijjāya taṇhaṃ uddharitvā. Avijjāya hi paṭicchāditādīnave bhavattaye taṇhā uppajjati.

There, 'restrained in body' means that I was restrained by bodily restraint. 'In speech' means that I was restrained by verbal restraint; these two phrases indicate moral restraint. 'Moreover' means then. 'In mind' means with a concentrated mind; by this, the development of insight is indicated. 'Uprooting craving with its root' means with its underlying tendencies, or having uprooted craving together with ignorance. For craving arises in the three realms of existence due to ignorance concealing the dangers.

Aparo nayo – kāyena saṃvutāti sammākammantena sabbaso micchākammantassa pahānā maggasaṃvareneva kāyena saṃvutā āsiṃ. Vācāyāti sammāvācāya sabbaso micchāvācāya pahānā maggasaṃvareneva vācāya saṃvutā āsinti attho. Cetasāti samādhinā. Cetosīsena [Pg.23] hettha sammāsamādhi vutto, sammāsamādhiggahaṇeneva maggalakkhaṇena ekalakkhaṇā sammādiṭṭhiādayo maggadhammā gahitāva hontīti, maggasaṃvarena abhijjhādikassa asaṃvarassa anavasesato pahānaṃ dassitaṃ hoti. Tenevāha ‘‘samūlaṃ taṇhamabbuyhā’’ti. Sītibhūtāmhi nibbutāti sabbaso kilesapariḷāhābhāvena sītibhāvappattā anupādisesāya nibbānadhātuyā nibbutā amhīti.

Another explanation: 'Restrained in body' means that, through right action, having entirely abandoned wrong action, I was restrained in body by the restraint of the path. 'In speech' means that, through right speech, having entirely abandoned wrong speech, I was restrained in speech by the restraint of the path—this is the meaning. 'In mind' refers to concentration. Here, right concentration is mentioned under the heading of mind. By grasping right concentration, which has the characteristic of the path, the other path factors such as right view are also included, since they share the same characteristic; thus, through the restraint of the path, the complete abandonment of unrestrained states like covetousness is shown. Therefore, it is said, “Uprooting craving with its root.” “Cooled am I, extinguished” means having attained a state of coolness due to the complete absence of the fever of defilements, I am extinguished in the element of Nibbāna without residue.

Uttarātherīgāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Nun Uttarā is concluded.

16. Vuḍḍhapabbajitasumanātherīgāthāvaṇṇanā

16. The Commentary to the Verses of the Elder Nun Sumanā Who Went Forth in Old Age

Sukhaṃ tvaṃ vuḍḍhike sehīti sumanāya vuḍḍhapabbajitāya gāthā. Ayampi purimabuddhesu katādhikārā tattha tattha bhave kusalaṃ upacinitvā imasmiṃ buddhuppāde sāvatthiyaṃ mahākosalarañño bhaginī hutvā nibbatti. Sā satthārā rañño pasenadissa kosalassa ‘‘cattāro kho me, mahārāja, daharāti na uññātabbā’’tiādinā (saṃ. ni. 1.112) desitaṃ dhammaṃ sutvā laddhappasādā saraṇesu ca sīlesu ca patiṭṭhāya pabbajitukāmāpi ‘‘ayyikaṃ paṭijaggissāmī’’ti cirakālaṃ vītināmetvā aparabhāge ayyikāya kālaṅkatāya raññā saddhiṃ mahagghāni attharaṇapāvuraṇāni gāhāpetvā vihāraṃ gantvā saṅghassa dāpetvā satthu santike dhammaṃ sutvā anāgāmiphale patiṭṭhitā pabbajjaṃ yāci. Satthā tassā ñāṇaparipākaṃ disvā –

“Rest happily, old lady,” is the verse of the elder nun Sumanā who went forth in old age. She too, having performed meritorious deeds under former Buddhas, accumulating wholesome kamma in various existences, was reborn in this Buddha's era in Sāvatthī as the sister of King Mahākosala. Having heard the Dhamma taught by the Teacher to King Pasenadi of Kosala—“Great king, these four should not be underestimated because they are young,” and so on (Saṃ. Ni. 1.112)—she gained faith, established herself in the refuges and the precepts, and though desiring to go forth, she thought, “I will care for my grandmother,” and delayed for a long time. Later, after her grandmother passed away, she had costly carpets and coverlets prepared together with the king, went to the monastery, offered them to the Saṅgha, and after hearing the Dhamma from the Teacher, she attained the fruit of non-returning and requested to go forth. The Teacher, seeing that her wisdom had matured—

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16.

‘‘Sukhaṃ tvaṃ vuḍḍhike sehi, katvā coḷena pārutā;

Upasanto hi te rāgo, sītibhūtāsi nibbutā’’ti. –

“Old woman, lie down in comfort, wrapped in your rag-robe. Your passion is stilled, you have become cool, extinguished.”

Imaṃ gāthaṃ abhāsi. Sā gāthāpariyosāne saha paṭisambhidāhi arahattaṃ patvā udānavasena tameva gāthaṃ abhāsi. Idameva cassā aññābyākaraṇaṃ ahosi, sā tāvadeva pabbaji. Gāthāya pana vuḍḍhiketi vuḍḍhe, vayovuḍḍheti attho. Ayaṃ pana sīlādiguṇehipi vuḍḍhā, theriyā vuttagāthāya catutthapāde sītibhūtāsi nibbutāti yojetabbaṃ. Sesaṃ vuttanayameva.

He spoke this verse. At the conclusion of the verse, she attained arahantship together with the analytical knowledges and uttered that same verse as an inspired utterance. This was her declaration of final knowledge, and she went forth immediately. Regarding the verse, 'vuḍḍhikā' means elderly, that is, advanced in age. But she was also advanced in virtues such as morality. In the fourth line of the verse spoken by the Therī, 'sītibhūtāsi nibbutā' should be connected and interpreted. The rest follows the same method as explained before.

Vuḍḍhapabbajitasumanātherīgāthāvaṇṇanā niṭṭhitā.

The Commentary to the Verses of the Elder Nun Sumanā Who Went Forth in Old Age is concluded.

17. Dhammātherīgāthāvaṇṇanā

17. The Commentary to the Verses of the Elder Nun Dhammā

Piṇḍapātaṃ [Pg.24] caritvānāti dhammāya theriyā gāthā. Ayampi purimabuddhesu katādhikārā tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinitvā sambhatapuññasambhārā imasmiṃ buddhuppāde sāvatthiyaṃ kulaghare nibbattitvā vayappattā patirūpassa sāmikassa gehaṃ gantvā sāsane paṭiladdhasaddhā pabbajitukāmā hutvā sāmikena ananuññātā pacchā sāmike kālaṅkate pabbajitvā vipassanāya kammaṃ karontī ekadivasaṃ bhikkhāya caritvā vihāraṃ āgacchantī paripatitvā tameva ārammaṇaṃ katvā vipassanaṃ vaḍḍhetvā saha paṭisambhidāhi arahattaṃ patvā –

“Having wandered for alms,” is the verse of the Therī Dhammā. She too, having performed meritorious deeds under former Buddhas, accumulating wholesome kamma conducive to liberation from existence in various lives, and having gathered the requisites of merit, was reborn in this Buddha's era in Sāvatthī in a respectable family. Reaching adulthood, she went to the house of a suitable husband. Developing faith in the Dispensation, she wished to go forth, but her husband did not allow it. Later, after her husband passed away, she went forth and practiced insight meditation. One day, returning to the monastery after wandering for alms, she stumbled. Taking that very incident as her object, she developed insight and, together with the analytical knowledges, attained arahantship.

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17.

‘‘Piṇḍapātaṃ caritvāna, daṇḍamolubbha dubbalā;

Vedhamānehi gattehi, tattheva nipatiṃ chamā;

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

“Having wandered for alms, weak, leaning on a staff, With trembling limbs, I fell right there on the ground. Seeing the danger in the body, then my mind was liberated.”

Udānavasena imaṃ gāthaṃ abhāsi.

She uttered this verse as an inspired utterance.

Tattha piṇḍapātaṃ caritvāna, daṇḍamolubbhāti piṇḍapātatthāya yaṭṭhiṃ upatthambhena nagare vicaritvā bhikkhāya āhiṇḍitvā. Chamāti chamāyaṃ bhūmiyaṃ, pādānaṃ avasena bhūmiyaṃ nipatinti attho. Disvā ādīnavaṃ kāyeti asubhāniccadukkhānattatādīhi nānappakārehi sarīre dosaṃ paññācakkhunā disvā. Atha cittaṃ vimucci meti ādīnavānupassanāya parato pavattehi nibbidānupassanādīhi vikkhambhanavasena mama cittaṃ kilesehi vimuccitvā puna maggaphalehi yathākkamaṃ samucchedavasena ceva paṭippassaddhivasena ca sabbaso vimucci vimuttaṃ, na dānissā vimocetabbaṃ atthīti. Idameva cassā aññābyākaraṇaṃ ahosīti.

Here, 'having wandered for alms, leaning on a staff' means having roamed the city for alms, wandering for alms supported by a walking stick. 'On the ground' means on the earth, that is, falling on the ground due to the weakness of the feet. 'Seeing the danger in the body' means seeing with the eye of wisdom the various faults in the body, such as foulness, impermanence, suffering, and not-self. 'Then my mind was liberated' means that through the contemplation of danger and so forth, through the subsequent contemplation of disenchantment and so on, by way of suppression, my mind was freed from defilements; then, successively, through the path and fruition, by way of complete cutting off and by way of pacification, it was fully liberated—liberated, and now there is nothing further from which to be freed. This was her declaration of final knowledge.

Dhammātherīgāthāvaṇṇanā niṭṭhitā.

The Commentary to the Verses of the Elder Nun Dhammā is concluded.

18. Saṅghātherīgāthāvaṇṇanā

18. Commentary on the Verses of Saṅghā Therī

Hitvā ghare pabbajitvāti saṅghāya theriyā gāthā. Tassā vatthu dhīrātheriyā vatthusadisaṃ. Gāthā pana –

“Having left home and gone forth”—this is the verse of the Therī Saṅghā. Her story is similar to that of the Therī Dhīrā. The verse is:

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18.

‘‘Hitvā [Pg.25] ghare pabbajitvā, hitvā puttaṃ pasuṃ piyaṃ;

Hitvā rāgañca dosañca, avijjañca virājiya;

Samūlaṃ taṇhamabbuyha, upasantāmhi nibbutā’’ti. – gāthaṃ abhāsi;

“Having abandoned the household life and gone forth, having abandoned children, cattle, and loved ones; having abandoned passion and aversion, and having dispelled ignorance; having uprooted craving with its root, I am calmed, extinguished.” – she spoke this verse.

Tattha hitvāti chaḍḍetvā. Ghareti gehaṃ. Gharasaddo hi ekasmimpi abhidheyye kadāci bahūsu bījaṃ viya rūḷhivasena voharīyati. Hitvā puttaṃ pasuṃ piyanti piyāyitabbe putte ceva gomahiṃsādike pasū ca tappaṭibaddhachandarāgappahānena pahāya. Hitvā rāgañca dosañcāti rajjanasabhāvaṃ rāgaṃ, dussanasabhāvaṃ dosañca ariyamaggena samucchinditvā. Avijjañca virājiyāti sabbākusalesu pubbaṅgamaṃ mohañca virājetvā maggena samugghāṭetvā icceva attho. Sesaṃ vuttanayameva.

Here, “having left” (hitvā) means abandoning (chaḍḍetvā). “Home” (ghare) means the house (gehaṃ). The word “home” (ghara) is indeed conventionally used for a single referent, and sometimes, like a seed, for many things by way of common usage. “Having abandoned children, cattle, and loved ones” (hitvā puttaṃ pasuṃ piyaṃ) means abandoning children who are to be cherished, as well as cattle such as cows and buffaloes, by abandoning the desire and lust connected to them. “Having abandoned passion and aversion” (hitvā rāgañca dosañca) means utterly eradicating passion, which has the nature of coloring, and aversion, which has the nature of corrupting, by means of the Noble Path. “And having dispelled ignorance” (avijjañca virājiya) means dispelling delusion, which is the forerunner of all unwholesome states, by means of the path—this is the meaning. The rest is as explained previously.

Saṅghātherīgāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Therī Saṅghā is concluded.

Ekakanipātavaṇṇanā niṭṭhitā.

The Commentary on the Book of the Ones is concluded.

2. Dukanipāto

2. The Book of the Twos

1. Abhirūpanandātherīgāthāvaṇṇanā

1. Commentary on the Verses of the Therī Abhirūpanandā

Dukanipāte [Pg.26] āturaṃ asuciṃ pūtintiādikā abhirūpanandāya sikkhamānāya gāthā. Ayaṃ kira vipassissa bhagavato kāle bandhumatīnagare gahapatimahāsālassa dhītā hutvā satthu santike dhammaṃ sutvā saraṇesu ca sīlesu ca patiṭṭhitā satthari parinibbute dhātucetiyaṃ ratanapaṭimaṇḍitena suvaṇṇacchattena pūjaṃ katvā, kālaṅkatvā sagge nibbattitvā aparāparaṃ sugatīsuyeva saṃsarantī imasmiṃ buddhuppāde kapilavatthunagare khemakassa sakkassa aggamahesiyā kucchismiṃ nibbatti. Nandātissā nāmaṃ ahosi. Sā attabhāvassa ativiya rūpasobhaggappattiyā abhirūpā dassanīyā pāsādikā abhirūpanandātveva paññāyittha. Tassā vayappattāya vāreyyadivaseyeva varabhūto sakyakumāro kālamakāsi. Atha naṃ mātāpitaro akāmaṃ pabbājesuṃ.

In the Book of the Twos, the verses of the trainee Abhirūpanandā begin with “Āturaṃ asuciṃ pūtiṃ,” and so forth. It is said that in the time of the Blessed One Vipassī, she was the daughter of a great householder in the city of Bandhumatī. After hearing the Dhamma from the Teacher and establishing herself in the refuges and the precepts, when the Teacher attained Parinibbāna, she made offerings to the shrine of relics with a jewel-adorned golden canopy. After passing away, she was reborn in heaven and continued to transmigrate through pleasant destinations until, in this Buddha’s dispensation, she was conceived in the womb of the chief consort of Khemaka the Sakyan in the city of Kapilavatthu. Her name was Nandātissā. On account of her extreme beauty and attractiveness, she became known as Abhirūpanandā (“Exceedingly Lovely Nandā”). When she reached womanhood, a noble Sakyan prince died on the very day she was to be chosen. Then her parents had her ordained, though she was unwilling.

Sā pabbajitvāpi rūpaṃ nissāya uppannamadā ‘‘satthā rūpaṃ vivaṇṇeti garahati anekapariyāyena rūpe ādīnavaṃ dassetī’’ti buddhupaṭṭhānaṃ na gacchati. Bhagavā tassā ñāṇaparipākaṃ ñatvā mahāpajāpatiṃ āṇāpesi ‘‘sabbāpi bhikkhuniyo paṭipāṭiyā ovādaṃ āgacchantū’’ti. Sā attano vāre sampatte aññaṃ pesesi. Bhagavā ‘‘vāre sampatte attanāva āgantabbaṃ, na aññā pesetabbā’’ti āha. Sā satthu āṇaṃ laṅghituṃ asakkontī bhikkhunīhi saddhiṃ buddhupaṭṭhānaṃ agamāsi. Bhagavā iddhiyā ekaṃ abhirūpaṃ itthirūpaṃ māpetvā puna jarājiṇṇaṃ dassetvā saṃvegaṃ uppādetvā –

Even after going forth, pride arose in her on account of her beauty. She did not attend upon the Buddha, thinking, “The Teacher disparages beauty, criticizes it, and in many ways shows the danger in beauty.” Knowing that her knowledge was mature, the Blessed One instructed Mahāpajāpatī: “Let all the bhikkhunīs come in turn for instruction.” When her turn arrived, she sent another in her place. The Blessed One said, “When one’s turn comes, one must come oneself and not send another.” Unable to disobey the Teacher’s command, she went to attend upon the Buddha along with the other bhikkhunīs. The Blessed One, by his psychic power, conjured a beautiful female form, then showed it as aged and decrepit, thereby arousing a sense of spiritual urgency in her.

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19.

‘‘Āturaṃ asuciṃ pūtiṃ, passa nande samussayaṃ;

Asubhāya cittaṃ bhāvehi, ekaggaṃ susamāhitaṃ.

“Look, Nandā, at this composite body: diseased, impure, and foul. Develop your mind on foulness, making it one-pointed and well-concentrated.

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20.

‘‘Animittañca bhāvehi, mānānusayamujjaha;

Tato mānābhisamayā, upasantā carissasī’’ti. –

“Develop the signless and abandon the underlying tendency to conceit. Then, through the full comprehension of conceit, you will go about at peace.”

Imā [Pg.27] dve gāthā abhāsi. Tāsaṃ attho heṭṭhā vuttanayo eva. Gāthāpariyosāne abhirūpanandā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne –

He spoke these two verses. Their meaning is just as explained previously. At the end of the verses, Abhirūpanandā attained arahantship. Therefore it was said in the Apadāna:

‘‘Nagare bandhumatiyā, bandhumā nāma khattiyo;

Tassa rañño ahuṃ bhariyā, ekajjhaṃ cārayāmahaṃ.

“In the city of Bandhumatī, there was a khattiya named Bandhumā. I was the wife of that king; we lived together.

‘‘Rahogatā nisīditvā, evaṃ cintesahaṃ tadā;

Ādāya gamanīyañhi, kusalaṃ natthi me kataṃ.

“Having gone to a secluded place and sat down, I reflected thus at that time: ‘Indeed, I have done no wholesome deed to take along with me.

‘‘Mahābhitāpaṃ kaṭukaṃ, ghorarūpaṃ sudāruṇaṃ;

Nirayaṃ nūna gacchāmi, ettha me natthi saṃsayo.

“Great burning heat, bitter, horrible in form, very cruel—surely I am going to hell; of this I have no doubt.

‘‘Evāhaṃ cintayitvāna, pahaṃsetvāna mānasaṃ;

Rājānaṃ upagantvāna, idaṃ vacanamabraviṃ.

“Having reflected thus and gladdened my mind, I approached the king and spoke this word:

‘‘Itthī nāma mayaṃ deva, purisānugatā sadā;

Ekaṃ me samaṇaṃ dehi, bhojayissāmi khattiya.

“O king, we women are always dependent on men. Give me one ascetic, O khattiya, and I will feed him.”

‘‘Adāsi me mahārājā, samaṇaṃ bhāvitindriyaṃ;

Tassa pattaṃ gahetvāna, paramannena pūrayiṃ.

“The great king gave me an ascetic with cultivated faculties. Taking his bowl, I filled it with the finest food.

‘‘Pūrayitvā paramannaṃ, sahassagghanakenahaṃ;

Vatthayugena chādetvā, adāsiṃ tuṭṭhamānasā.

“Having filled it with the finest food, I covered it with a pair of cloths worth a thousand and gave it with a joyful mind.

‘‘Tena kammena sukatena, cetanāpaṇidhīhi ca;

Jahitvā mānusaṃ dehaṃ, tāvatiṃsamagacchahaṃ.

“By that well-done deed, and by my intention and aspiration, having abandoned the human body, I went to Tāvatiṃsa.

‘‘Sahassaṃ devarājūnaṃ, mahesittamakārayiṃ;

Sahassaṃ cakkavattīnaṃ, mahesittamakārayiṃ.

“I acted as the chief consort for a thousand kings of gods; I acted as the chief consort for a thousand wheel-turning monarchs.

‘‘Padesarajjaṃ vipulaṃ, gaṇanāto asaṅkhiyaṃ;

Nānāvidhaṃ bahuṃ puññaṃ, tassa kammaphalā tato.

“Vast regional kingship, beyond reckoning; the fruit of that action was various and abundant merit.

‘‘Uppalasseva me vaṇṇā, abhirūpā sudassanā;

Itthī sabbaṅgasampannā, abhijātā jutindharā.

“My complexion was like that of a blue lotus; I was lovely, beautiful to see, a woman perfect in all limbs, of noble birth, and radiant.

‘‘Pacchime [Pg.28] bhavasampatte, ajāyiṃ sākiye kule;

Nārīsahassapāmokkhā, suddhodanasutassahaṃ.

“Having reached my final existence, I was born in the Sakyan clan; foremost among a thousand women, I belonged to Suddhodana’s son.

‘‘Nibbinditvā agārehaṃ, pabbajiṃ anagāriyaṃ;

Sattamiṃ rattiṃ sampatvā, catusaccaṃ apāpuṇiṃ.

“Disenchanted with the household, I went forth into homelessness. When the seventh night arrived, I attained the Four Truths.

‘‘Cīvarapiṇḍapātañca, paccayañca senāsanaṃ;

Parimetuṃ na sakkomi, piṇḍapātassidaṃ phalaṃ.

“The fruit of offering robes, alms-food, requisites, and lodging I cannot measure; this is the fruit of that alms-food.

‘‘Yaṃ mayhaṃ purimaṃ kammaṃ, kusalaṃ janitaṃ muni;

Tuyhatthāya mahāvīra, pariciṇṇaṃ bahuṃ mayā.

“O sage, that wholesome deed which I generated in the past, O great hero, was much cultivated by me for your sake.

‘‘Ekatiṃse ito kappe, yaṃ dānamadadiṃ tadā;

Duggatiṃ nābhijānāmi, piṇḍapātassidaṃ phalaṃ.

“In the thirty-first eon from now, when I gave that gift, I know of no bad destination; this is the fruit of that alms-food.

‘‘Duve gatī pajānāmi, devattaṃ atha mānusaṃ;

Aññaṃ gatiṃ na jānāmi, piṇḍapātassidaṃ phalaṃ.

“I know of two destinies: the divine and the human. I know of no other destiny; this is the fruit of that alms-food.

‘‘Ucce kule pajānāmi, tayo sāle mahādhane;

Aññaṃ kulaṃ na jānāmi, piṇḍapātassidaṃ phalaṃ.

“I know birth in high families, in three great wealthy halls. I know of no other family; this is the fruit of that alms-food.

‘‘Bhavābhave saṃsaritvā, sukkamūlena coditā;

Amanāpaṃ na passāmi, somanassakataṃ phalaṃ.

“Having wandered through existence after existence, impelled by wholesome roots, I see nothing disagreeable; the fruit is made of joy.

‘‘Iddhīsu ca vasī homi, dibbāya sotadhātuyā;

Cetopariyañāṇassa, vasī homi mahāmune.

“I am a master of psychic powers and of the divine ear-element; I am a master of the knowledge of others’ minds, O great sage.

‘‘Pubbenivāsaṃ jānāmi, dibbacakkhu visodhitaṃ;

Sabbāsavaparikkhīṇā, natthi dāni punabbhavo.

“I know past lives, my divine eye is purified. All my taints are destroyed; there is now no more rebirth.

‘‘Atthadhammaniruttīsu, paṭibhāne tatheva ca;

Ñāṇaṃ mama mahāvīra, uppannaṃ tava santike.

“In meaning, in the Dhamma, and in language, and likewise in ready wit—this knowledge, O great hero, has arisen in me in your presence.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burned away… the Buddha’s teaching has been done.”

Arahattaṃ patvā pana sā sayampi udānavasena tāyeva gāthā abhāsi, idameva cassā aññābyākaraṇaṃ ahosīti.

Having attained arahantship, she herself uttered those very verses as an inspired utterance, and this became her declaration of final knowledge.

Abhirūpanandātherīgāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Therī Abhirūpanandā is concluded.

2. Jentātherīgāthāvaṇṇanā

2. The Commentary on the Verses of the Therī Jentā.

Ye [Pg.29] ime satta bojjhaṅgātiādikā jentāya theriyā gāthā. Tassā atītaṃ paccuppannañca vatthu abhirūpanandāvatthusadisaṃ. Ayaṃ pana vesāliyaṃ licchavirājakule nibbattīti ayameva viseso. Satthārā desitaṃ dhammaṃ sutvā desanāpariyosāne arahattaṃ patvā attanā adhigataṃ visesaṃ paccavekkhitvā pītivasena –

These verses, beginning with ‘Ye ime satta bojjhaṅgā,’ are the verses of the Therī Jentā. Her past and present story is similar to that of Abhirūpanandā. The only difference is that she was born into the Licchavi royal family in Vesālī. Having heard the Dhamma taught by the Teacher, at the end of the discourse she attained arahantship. Reflecting on the special attainment she had realized, and out of joy, she uttered:

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, have all been developed by me as taught by the Buddha.

22.

22.

‘‘Diṭṭho hi me so bhagavā, antimoyaṃ samussayo;

Vikkhīṇo jātisaṃsāro, natthi dāni punabbhavo’’ti. –

“Indeed, I have seen that Blessed One; this is my final body. The round of births is destroyed; now there is no renewed existence.”

Imā dve gāthā abhāsi.

She uttered these two verses.

Tattha ye ime satta bojjhaṅgāti ye ime satidhammavicayavīriyapītipassaddhisamādhiupekkhāsaṅkhātā bodhiyā yathāvuttāya dhammasāmaggiyā, bodhissa vā bujjhanakassa taṃsamaṅgino puggalassa aṅgabhūtattā ‘‘bojjhaṅgā’’ti laddhanāmā satta dhammā. Maggā nibbānapattiyāti nibbānādhigamassa upāyabhūtā. Bhāvitā te mayā sabbe, yathā buddhena desitāti te sattatiṃsa bodhipakkhiyadhammā sabbepi mayā yathā buddhena bhagavatā desitā, tathā mayā uppāditā ca vaḍḍhitā ca.

Herein, ‘Ye ime satta bojjhaṅgā’ refers to the seven qualities—namely, mindfulness, investigation of phenomena, energy, rapture, tranquility, concentration, and equanimity—which are called ‘factors of enlightenment’ because they are components of the assemblage of qualities for enlightenment as previously stated, or because they are components of the person who is awakening and endowed with it. ‘Maggā nibbānapattiyā’ means they are the means for realizing Nibbāna. ‘Bhāvitā te mayā sabbe, yathā buddhena desitā’ means all these thirty-seven qualities conducive to enlightenment have been produced and developed by me in accordance with what was taught by the Buddha, the Blessed One.

Diṭṭho hi me so bhagavāti hi-saddo hetuattho. Yasmā so bhagavā dhammakāyo sammāsambuddho attanā adhigataariyadhammadassanena diṭṭho, tasmā antimoyaṃ samussayoti yojanā. Ariyadhammadassanena hi buddhā bhagavanto aññe ca ariyā diṭṭhā nāma honti, na rūpakāyadassanamattena. Yathāha – ‘‘yo kho, vakkali, dhammaṃ passati, so maṃ passatī’’ti (saṃ. ni. 3.87) ca ‘‘sutavā ca kho, bhikkhave, ariyasāvako ariyānaṃ dassāvī’’ti (ma. ni. 1.20; saṃ. ni. 3.1) ca ādi. Sesaṃ vuttanayameva.

Herein, in ‘Diṭṭho hi me so bhagavā,’ the particle ‘hi’ has the meaning of reason. Because that Blessed One, the Dhamma-body, the Perfectly Enlightened One, has been seen through the vision of the noble Dhamma attained by oneself, therefore the connection is: ‘this is the final body.’ For the Buddhas, the Blessed Ones, and other noble ones are truly said to be seen through the vision of the noble Dhamma, not merely by the sight of the physical body. As it is said: “Whoever, Vakkali, sees the Dhamma, sees me” (SN 3.87), and “A learned noble disciple, monks, is a seer of the noble ones” (MN 1.20; SN 3.1), and so on. The rest is as previously stated.

Jentātherīgāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Therī Jentā is concluded.

3. Sumaṅgalamātutherīgāthāvaṇṇanā

3. The Commentary on the Verses of the Therī Sumaṅgalamātā.

Sumuttikātiādikā [Pg.30] sumaṅgalamātāya theriyā gāthā. Ayampi purimabuddhesu katādhikārā tattha tattha bhave kusalaṃ upacinitvā imasmiṃ buddhuppāde sāvatthiyaṃ daliddakule nibbattitvā vayappattā aññatarassa naḷakārassa dinnā paṭhamagabbheyeva pacchimabhavikaṃ puttaṃ labhi. Tassa sumaṅgaloti nāmaṃ ahosi. Tato paṭṭhāya sā sumaṅgalamātāti paññāyittha. Yasmā panassā nāmagottaṃ na pākaṭaṃ, tasmā ‘‘aññatarā therī bhikkhunī apaññātā’’ti pāḷiyaṃ vuttaṃ. Sopissā putto viññutaṃ patto pabbajitvā saha paṭisambhidāhi arahattaṃ patvā sumaṅgalattheroti pākaṭo ahosi. Tassa mātā bhikkhunīsu pabbajitvā vipassanāya kammaṃ karontī ekadivasaṃ gihikāle attanā laddhadukkhaṃ paccavekkhitvā saṃvegajātā vipassanaṃ vaḍḍhetvā saha paṭisambhidāhi arahattaṃ patvā udānentī –

The verses beginning with ‘Sumuttikā’ are the verses of the Therī Sumaṅgalamātā. She too, having made her aspiration under previous Buddhas and accumulated merit in various existences, was born into a poor family in Sāvatthī during this Buddha’s dispensation. When she had reached maturity, she was given to a certain reed-worker. In her very first pregnancy, she bore a son who was in his last existence. He was named Sumaṅgala, and from then on she became known as Sumaṅgalamātā. Since her personal name and clan name were not known, it is stated in the Pāli as ‘a certain elder nun, unknown.’ Her son, having reached maturity, went forth, and attaining arahantship together with the analytical knowledges, became renowned as the Elder Sumaṅgala. His mother, having gone forth into the order of nuns and undertaking the practice of insight, one day reflected on the suffering she had experienced in her household life. A sense of urgency arose in her, and developing insight, she attained arahantship together with the analytical knowledges. Uttering an inspired utterance, she said:

23.

23.

‘‘Sumuttikā sumuttikā, sādhumuttikāmhi musalassa;

Ahiriko me chattakaṃ vāpi, ukkhalikā me deḍḍubhaṃ vāti.

“Well freed! Well freed! I am truly well freed from the pestle. My shameless one, and the parasol too; my cooking pot smells like a water snake.

24.

24.

‘‘Rāgañca ahaṃ dosañca, cicciṭi cicciṭīti vihanāmi;

Sā rukkhamūlamupagamma, ‘aho sukha’nti sukhato jhāyāmī’’ti. –

“As for lust and hatred, I burn them away with a sizzle; having gone to the root of a tree, I meditate in bliss, thinking, ‘Oh, what bliss!’”

Imā dve gāthā abhāsi.

She uttered these two verses.

Tattha sumuttikāti sumuttā. Ka-kāro padapūraṇamattaṃ, suṭṭhu muttā vatāti attho. Sā sāsane attanā paṭiladdhasampattiṃ disvā pasādavasena, tassā vā pasaṃsāvasena āmantetvā vuttaṃ ‘‘sumuttikā sumuttikā’’ti. Yaṃ pana gihikāle visesato jigucchati, tato vimuttiṃ dassentī ‘‘sādhumuttikāmhī’’tiādimāha. Tattha sādhumuttikāmhīti sammadeva muttā vata amhi. Musalassāti musalato. Ayaṃ kira daliddabhāvena gihikāle sayameva musalakammaṃ karoti, tasmā evamāha. Ahiriko meti mama sāmiko ahiriko nillajjo, so mama na ruccatīti vacanaseso. Pakatiyāva kāmesu virattacittatāya kāmādhimuttānaṃ pavattiṃ jigucchantī vadati. Chattakaṃ vāpīti jīvitahetukena karīyamānaṃ chattakampi me na ruccatīti attho. Vā-saddo avuttasamuccayattho, tena [Pg.31] peḷācaṅkoṭakādiṃ saṅgaṇhāti. Veḷudaṇḍādīni gahetvā divase divase chattādīnaṃ karaṇavasena dukkhajīvitaṃ jigucchantī vadati. ‘‘Ahitako me vāto vātī’’ti keci vatvā ahitako jarāvaho gihikāle mama sarīre vāto vāyatīti atthaṃ vadanti. Apare pana ‘‘ahitako paresaṃ duggandhataro ca mama sarīrato vāto vāyatī’’ti atthaṃ vadanti. Ukkhalikā me deḍḍubhaṃ vātīti me mama bhattapacanabhājanaṃ cirapārivāsikabhāvena aparisuddhatāya udakasappagandhaṃ vāyati, tato ahaṃ sādhumuttikāmhīti yojanā.

Herein, ‘sumuttikā’ means ‘well freed.’ The syllable ‘ka’ is merely a metrical filler; the meaning is ‘truly, I am well freed.’ Seeing the attainment she had gained in the Dispensation, out of faith, or in praise of it, she addressed herself, saying, ‘Well freed! Well freed!’ Then, showing her release from what she particularly despised in her household life, she said, ‘I am truly well freed,’ and so on. Herein, ‘sādhumuttikāmhi’ means ‘truly, I am rightly freed.’ ‘Musalassa’ means ‘from the pestle.’ It is said that due to poverty during her household life, she herself did the work with the pestle, hence she speaks thus. ‘Ahiriko me’ means ‘my husband is shameless, impudent; he does not please me’—this is the rest of the sentence. Being naturally dispassionate towards sensual pleasures, she speaks with disdain for the conduct of those addicted to them. ‘Chattakaṃ vāpi’ means ‘even the parasol-making done for a livelihood does not please me.’ The word ‘vā’ is for including what is not mentioned, thereby it includes things like baskets and hampers. Taking bamboo sticks and the like day after day, she speaks with disdain for the miserable livelihood of making parasols and so on. Some, saying the reading is ‘Ahitako me vāto vātī,’ explain the meaning as: ‘The unpleasant wind that brings old age blows upon my body during my household life.’ Others, however, explain the meaning as: ‘An unpleasant wind, more foul-smelling than that of others, blows from my body.’ ‘Ukkhalikā me deḍḍubhaṃ vāti’ means ‘my cooking pot, from long use and being unclean, gives off a smell like a water snake; from that I am truly well freed’—this is the connection.

Rāgañca ahaṃ dosañca, cicciṭi cicciṭīti vihanāmīti ahaṃ kilesajeṭṭhakaṃ rāgañca dosañca cicciṭi cicciṭīti iminā saddena saddhiṃ vihanāmi vināsemi, pajahāmīti attho. Sā kira attano sāmikaṃ jigucchantī tena divase divase phāliyamānānaṃ sukkhānaṃ veḷudaṇḍādīnaṃ saddaṃ garahantī tassa pahānaṃ rāgadosapahānena samaṃ katvā avoca. Sā rukkhamūlamupagammāti sā ahaṃ sumaṅgalamātā vivittaṃ rukkhamūlaṃ upasaṅkamitvā. Sukhato jhāyāmīti sukhanti jhāyāmi, kālena kālaṃ samāpajjantī phalasukhaṃ nibbānasukhañca paṭisaṃvediyamānā phalajjhānena jhāyāmīti attho. Aho sukhanti idaṃ panassā samāpattito pacchā pavattamanasikāravasena vuttaṃ, pubbābhogavasenātipi yujjateva.

‘Rāgañca ahaṃ dosañca, cicciṭi cicciṭīti vihanāmi’ means: ‘I destroy, eliminate, and abandon the chief defilements, lust and hatred, together with this sound “cicciṭi cicciṭīti.”’ It is said that she, being disgusted with her husband and censuring the sound of the dry bamboo sticks and so on being split by him day after day, equated the abandoning of that with the abandoning of lust and hatred, and spoke thus. ‘Sā rukkhamūlamupagamma’ means: ‘That I, Sumaṅgalamātā, having approached a secluded tree root…’ ‘Sukhato jhāyāmi’ means: ‘I meditate in bliss; from time to time entering attainment, experiencing the bliss of fruition and the bliss of Nibbāna, I meditate with the jhāna of fruition.’ ‘Aho sukhaṃ,’ however, was said by her afterwards due to the reflection that occurred after her attainment; it is also fitting that it was due to her prior resolve.

Sumaṅgalamātutherīgāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Therī Sumaṅgalamātā is concluded.

4. Aḍḍhakāsitherīgāthāvaṇṇanā

4. The Commentary on the Verses of the Therī Aḍḍhakāsī.

Yāva kāsijanapadotiādikā aḍḍhakāsiyā theriyā gāthā. Ayaṃ kira kassapassa dasabalassa kāle kulagehe nibbattitvā viññutaṃ patvā bhikkhunīnaṃ santikaṃ gantvā dhammaṃ sutvā paṭiladdhasaddhā pabbajitvā bhikkhunisīle ṭhitaṃ aññataraṃ paṭisambhidāppattaṃ khīṇāsavattheriṃ gaṇikāvādena akkositvā, tato cutā niraye paccitvā imasmiṃ buddhuppāde kāsikaraṭṭhe uḷāravibhave seṭṭhikule nibbattitvā vuddhippattā pubbe katassa vacīduccaritassa nissandena ṭhānato paribhaṭṭhā gaṇikā ahosi. Nāmena aḍḍhakāsī [Pg.32] nāma. Tassā pabbajjā ca dūtena upasampadā ca khandhake āgatāyeva. Vuttañhetaṃ –

The verses of the Therī Aḍḍhakāsī begin with ‘Yāva kāsijanapado.’ It is said that in the time of Kassapa, the one with Ten Powers, she was born in a good family. Having reached maturity, she went to the nuns, heard the Dhamma, gained faith, and went forth. While established in the precepts for nuns, she reviled a certain taintless elder nun who had attained the analytical knowledges, accusing her of being a courtesan. Having passed away from there, she was tormented in hell. During this Buddha’s dispensation, she was reborn in the Kāsi country in the family of a merchant of great wealth. Having reached maturity, as a result of her previous verbal misconduct, she fell from her station and became a courtesan. Her name was Aḍḍhakāsī. Her going forth and her higher ordination by a messenger are found in the Khandhaka. For it is said:

Tena kho pana samayena aḍḍhakāsī gaṇikā bhikkhunīsu pabbajitā hoti. Sā ca sāvatthiṃ gantukāmā hoti ‘‘bhagavato santike upasampajjissāmī’’ti. Assosuṃ kho dhuttā – ‘‘aḍḍhakāsī kira gaṇikā sāvatthiṃ gantukāmā’’ti. Te magge pariyuṭṭhiṃsu. Assosi kho aḍḍhakāsī gaṇikā ‘‘dhuttā kira magge pariyuṭṭhitā’’ti. Bhagavato santike dūtaṃ pāhesi – ‘‘ahañhi upasampajjitukāmā, kathaṃ nu kho mayā paṭipajjitabba’’nti? Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘anujānāmi, bhikkhave, dūtenapi upasampādetu’’nti (cūḷava. 430).

At that time, the courtesan Aḍḍhakāsī had gone forth among the bhikkhunīs. She wished to go to Sāvatthī, thinking, “I will receive the higher ordination in the presence of the Blessed One.” The rogues heard, “It seems the courtesan Aḍḍhakāsī wishes to go to Sāvatthī.” They lay in wait along the road. Aḍḍhakāsī heard, “It seems the rogues are lying in wait along the road.” She sent a messenger to the Blessed One: “I wish to receive the higher ordination; how should I proceed?” Then the Blessed One, on this occasion, for this reason, gave a Dhamma talk and addressed the bhikkhus: “I allow, bhikkhus, the higher ordination to be given even by messenger” (Cūḷavagga 430).

Evaṃ laddhūpasampadā pana vipassanāya kammaṃ karontī na cirasseva saha paṭisambhidāhi arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. therī 2.4.168-183) –

Thus, having received the higher ordination and working on insight, before long she attained Arahantship together with the analytical knowledges. Therefore, it is said in the Apadāna (Apadāna, Therī 2.4.168-183):

‘‘Imamhi bhaddake kappe, brahmabandhu mahāyaso;

Kassapo nāma gottena, uppajji vadataṃ varo.

“In this auspicious aeon, a kinsman of Brahmā, greatly renowned, Kassapa by clan, arose, the best of speakers.

‘‘Tadāhaṃ pabbajitvāna, tassa buddhassa sāsane;

Saṃvutā pātimokkhamhi, indriyesu ca pañcasu.

“Then I went forth in the dispensation of that Buddha, restrained in the Pātimokkha and in the five sense faculties.

‘‘Mattaññunī ca asane, yuttā jāgariyepi ca;

Vasantī yuttayogāhaṃ, bhikkhuniṃ vigatāsavaṃ.

“Moderate in eating, devoted to wakefulness, dwelling diligently engaged in the practice, I insulted a bhikkhunī free from taints.

‘‘Akkosiṃ duṭṭhacittāhaṃ, gaṇiketi bhaṇiṃ tadā;

Tena pāpena kammena, nirayamhi apaccisaṃ.

“With a hateful mind, I insulted her, calling her a courtesan then; because of that evil deed, I was tormented in hell.

‘‘Tena kammāvasesena, ajāyiṃ gaṇikākule;

Bahusova parādhīnā, pacchimāya ca jātiyaṃ.

“Due to the residue of that kamma, I was born in a courtesan's family, much dependent on others, and also in this final birth.

‘‘Kāsīsu seṭṭhikulajā, brahmacārībalenahaṃ;

Accharā viya devesu, ahosiṃ rūpasampadā.

“Born into a merchant's family in Kāsī, by the power of my celibacy, I was endowed with beauty, like a nymph among the gods.

‘‘Disvāna dassanīyaṃ maṃ, giribbajapuruttame;

Gaṇikatte nivesesuṃ, akkosanabalena me.

“Seeing my loveliness in the excellent city of Giribbaja, they established me as a courtesan by the power of my reviling.

‘‘Sāhaṃ [Pg.33] sutvāna saddhammaṃ, buddhaseṭṭhena desitaṃ;

Pubbavāsanasampannā, pabbajiṃ anagāriyaṃ.

“Having heard the true Dhamma taught by the excellent Buddha, endowed with past wholesome dispositions, I went forth into homelessness.

‘‘Tadūpasampadatthāya, gacchantī jinasantikaṃ;

Magge dhutte ṭhite sutvā, labhiṃ dūtopasampadaṃ.

“To receive the higher ordination, as I was going to the Conqueror’s presence, hearing that rogues stood on the road, I gained ordination through a messenger.

‘‘Sabbakammaṃ parikkhīṇaṃ, puññaṃ pāpaṃ tatheva ca;

Sabbasaṃsāramuttiṇṇā, gaṇikattañca khepitaṃ.

“All kamma is exhausted, both merit and evil likewise; I have crossed over all of saṃsāra, and the status of a courtesan is destroyed.

‘‘Iddhīsu ca vasī homi, dibbāya sotadhātuyā;

Cetopariyañāṇassa, vasī homi mahāmune.

“I have mastery over psychic powers and over the divine ear element; I have mastery over the knowledge of others' minds, O Great Sage.

‘‘Pubbenivāsaṃ jānāmi, dibbacakkhu visodhitaṃ;

Sabbāsavaparikkhīṇā, natthi dāni punabbhavo.

“I know my past lives, the divine eye is purified; all taints are destroyed, now there is no more rebirth.

‘‘Atthadhammaniruttīsu, paṭibhāne tatheva ca;

Ñāṇaṃ mama mahāvīra, uppannaṃ tava santike.

“In meaning, in the Dhamma, in language, and likewise in ready wit, knowledge has arisen in me in your presence, O Great Hero.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti. (apa. therī 2.4.168-183);

“My defilements are burnt away… the Buddha's teaching has been done.” (Apa. Therī 2.4.168-183).

Arahattaṃ pana patvā udānavasena –

Having attained arahantship, she uttered this inspired utterance:

25.

25.

‘‘Yāva kāsijanapado, suṅko me tattako ahu;

Taṃ katvā negamo agghaṃ, aḍḍhenagghaṃ ṭhapesi maṃ.

“As much as the tax of the Kāsi country, so much was my fee. Having made that the price, the townspeople established me at half the price.

26.

26.

‘‘Atha nibbindahaṃ rūpe, nibbindañca virajjahaṃ;

Mā puna jātisaṃsāraṃ, sandhāveyyaṃ punappunaṃ;

Tisso vijjā sacchikatā, kataṃ buddhassa sāsana’’nti. –

“Then I became disenchanted with form, and being disenchanted, I became dispassionate. May I not run on again and again in the cycle of birth; the three knowledges have been realized, the Buddha's teaching is done.”

Imā gāthā abhāsi.

She spoke these verses.

Tattha yāva kāsijanapado, suṅko me tattako ahūti kāsīsu janapadesu bhavo suṅko kāsijanapado, so yāva yattako, tattako mayhaṃ suṅko ahu ahosi. Kittako pana soti? Sahassamatto. Kāsiraṭṭhe kira tadā suṅkavasena ekadivasaṃ rañño uppajjanakaāyo ahosi sahassamatto, imāyapi purisānaṃ hatthato ekadivasaṃ laddhadhanaṃ tattakaṃ. Tena vuttaṃ – ‘‘yāva kāsijanapado, suṅko [Pg.34] me tattako ahū’’ti. Sā pana kāsisuṅkaparimāṇatāya kāsīti samaññaṃ labhi. Tattha yebhuyyena manussā sahassaṃ dātuṃ asakkontā tato upaḍḍhaṃ datvā divasabhāgameva ramitvā gacchanti, tesaṃ vasenāyaṃ aḍḍhakāsīti paññāyittha. Tena vuttaṃ – ‘‘taṃ katvā negamo agghaṃ, aḍḍhenagghaṃ ṭhapesi ma’’nti. Taṃ pañcasatamattaṃ dhanaṃ agghaṃ katvā negamo nigamavāsijano itthiratanabhāvena anagghampi samānaṃ aḍḍhena agghaṃ nimittaṃ aḍḍhakāsīti samaññāvasena maṃ ṭhapesi, tathā maṃ voharīti attho.

Therein, 'As much as the tax of the Kāsi country, so much was my fee' means: the tax that arose in the Kāsi country is the 'Kāsi country's tax'; as much as that was, so much was my fee. And how much was that? About a thousand. It is said that in the Kāsi kingdom at that time, the king’s daily income from taxes was about a thousand; likewise, the wealth obtained by her daily from the hands of men was that much. Therefore it was said: 'As much as the tax of the Kāsi country, so much was my fee.' And because her fee was the measure of the Kāsi tax, she gained the name 'Kāsi.' There, for the most part, men unable to give a thousand would give half and, having enjoyed themselves for only part of the day, would depart. Because of them, she became known as 'Half-Kāsi.' Therefore it was said: 'Having made that the price, the townspeople established me at half the price.' The meaning is: The townspeople, the city-dwellers, having made that wealth of five hundred the price, established me with the designation 'Half-Kāsi' as a token of half the price, although I was priceless, being a jewel of a woman; thus they referred to me.

Atha nibbindahaṃ rūpeti evaṃ rūpūpajīvinī hutvā ṭhitā. Atha pacchā sāsanaṃ nissāya rūpe ahaṃ nibbindiṃ ‘‘itipi rūpaṃ aniccaṃ, itipidaṃ rūpaṃ dukkhaṃ, asubha’’nti passantī tattha ukkaṇṭhiṃ. Nibbindañca virajjahanti nibbindantī cāhaṃ tato paraṃ virāgaṃ āpajjiṃ. Nibbindaggahaṇena cettha taruṇavipassanaṃ dasseti, virāgaggahaṇena balavavipassanaṃ. ‘‘Nibbindanto virajjati virāgā vimuccatī’’ti hi vuttaṃ. Mā puna jātisaṃsāraṃ, sandhāveyyaṃ punappunanti iminā nibbindanavirajjanākāre nidasseti. Tisso vijjātiādinā tesaṃ matthakappattiṃ, taṃ vuttanayameva.

Herein, 'Then I became disenchanted with form' means: having thus remained, living by means of her form, then later, relying on the teaching, she became disenchanted with form, seeing, 'Thus form is impermanent, thus this form is suffering, it is unattractive,' and she felt revulsion towards it. 'And being disenchanted, I became dispassionate' means: becoming disenchanted, I thereafter attained dispassion. Here, by the mention of disenchantment, tender insight is shown; by the mention of dispassion, powerful insight is shown. For it is said: 'Being disenchanted, one becomes dispassionate; through dispassion, one is liberated.' By the words 'May I not run on again and again in the cycle of birth,' she indicates the modes of disenchantment and dispassion. By 'the three knowledges,' etc., she indicates their culmination, which is in the way already explained.

Aḍḍhakāsitherīgāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Nun Aḍḍhakāsī is concluded.

5. Cittātherīgāthāvaṇṇanā

5. Commentary on the Verses of the Elder Nun Cittā

Kiñcāpi khomhi kisikātiādikā cittāya theriyā gāthā. Ayampi purimabuddhesu katādhikārā tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinantī ito catunnavutikappe candabhāgāya nadiyā tīre kinnarayoniyaṃ nibbatti. Sā ekadivasaṃ ekaṃ paccekabuddhaṃ rukkhamūle nisinnaṃ disvā pasannamānasā naḷapupphehi pūjaṃ katvā vanditvā añjaliṃ paggahetvā padakkhiṇaṃ katvā pakkāmi. Sā tena puññakammena devamanussesu saṃsarantī imasmiṃ buddhuppāde rājagahe gahapatimahāsālakule nibbattitvā viññutaṃ patvā satthu rājagahappavesane paṭiladdhasaddhā pacchā mahāpajāpatigotamiyā santike pabbajitvā mahallikākāle gijjhakūṭapabbataṃ abhiruhitvā samaṇadhammaṃ karontī vipassanaṃ vaḍḍhetvā saha paṭisambhidāhi arahattaṃ pāpuṇi. Tena vuttaṃ apadāne –

The verses beginning with 'Though I am lean' are by the Elder Nun Cittā. She too, having made aspirations under previous Buddhas and accumulating in various existences wholesome karma that is a support for liberation, was reborn ninety-four aeons ago as a kinnarī on the banks of the Candabhāgā River. One day, seeing a Paccekabuddha seated at the foot of a tree, with a joyful mind she made an offering of reed flowers, paid homage, raised her joined hands, circumambulated him, and departed. Through that meritorious deed, wandering among devas and humans, during this Buddha’s appearance she was reborn in Rājagaha in the family of a great and wealthy householder. Having reached maturity, she acquired faith when the Teacher entered Rājagaha. Later, she went forth under Mahāpajāpatī Gotamī and, in her old age, ascending Vulture Peak and practicing the ascetic’s duties, she developed insight and attained arahantship together with the analytical knowledges. Thus it is said in the Apadāna:

‘‘Candabhāgānadītīre[Pg.35], ahosiṃ kinnarī tadā;

Addasaṃ virajaṃ buddhaṃ, sayambhuṃ aparājitaṃ.

“On the bank of the Candabhāgā River, I was then a kinnarī. I saw the stainless Buddha, the Self-Enlightened One, the Unconquered.

‘‘Pasannacittā sumanā, vedajātā katañjalī;

Naḷamālaṃ gahetvāna, sayambhuṃ abhipūjayiṃ.

“With serene mind and glad heart, filled with joy, with joined hands, taking a garland of reeds, I worshipped the Self-Enlightened One.

‘‘Tena kammena sukatena, cetanāpaṇidhīhi ca;

Jahitvā kinnarīdehaṃ, agacchiṃ tidasaṃ gatiṃ.

“By that well-done deed, and by my intention and aspiration, abandoning the kinnarī body, I went to the realm of the Thirty-three.

‘‘Chattiṃsadevarājūnaṃ, mahesittamakārayiṃ;

Dasannaṃ cakkavattīnaṃ, mahesittamakārayiṃ;

Saṃvejetvāna me cittaṃ, pabbajiṃ anagāriyaṃ.

“I held the position of chief queen for thirty-six kings of devas; I held the position of chief queen for ten wheel-turning monarchs. Having stirred a sense of urgency in my mind, I went forth into homelessness.

‘‘Kilesā jhāpitā mayhaṃ, bhavā sabbe samūhatā;

Sabbāsavaparikkhīṇā, natthi dāni punabbhavo.

“My defilements are burnt up, all existences are uprooted; all taints are exhausted, now there is no more rebirth.”

‘‘Catunnavutito kappe, yaṃ pupphamabhipūjayiṃ;

Duggatiṃ nābhijānāmi, pupphapūjāyidaṃ phalaṃ.

“Ninety-four aeons ago, when I worshipped with a flower, I have not known a bad destination: this is the fruit of the flower offering.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up... The Buddha’s Dispensation has been accomplished.”

Sā pana arahattaṃ patvā attano paṭipattiṃ paccavekkhitvā –

Having attained arahantship, she reviewed her own practice:

27.

27.

‘‘Kiñcāpi khomhi kisikā, gilānā bāḷhadubbalā;

Daṇḍamolubbha gacchāmi, pabbataṃ abhirūhiya.

“Though I am frail, sick, and exceedingly weak, leaning on a staff, I go, having ascended the mountain.”

28.

28.

‘‘Saṅghāṭiṃ nikkhipitvāna, pattakañca nikujjiya;

Sele khambhesimattānaṃ, tamokhandhaṃ padāliyā’’ti. –

“Having laid aside the outer robe, and inverted the bowl, on the rock I steadied myself, having split open the mass of darkness.”

Imā dve gāthā abhāsi.

She uttered these two verses.

Tattha kiñcāpi khomhi kisikāti yadipi ahaṃ jarājiṇṇā appamaṃsalohitabhāvena kisasarīrā amhi. Gilānā bāḷhadubbalāti dhātvādivikārena gilānā, teneva gelaññena ativiya dubbalā. Daṇḍamolubbha gacchāmīti yattha katthaci gacchantī kattarayaṭṭhiṃ ālambitvāva gacchāmi. Pabbataṃ abhirūhiyāti evaṃ bhūtāpi vivekakāmatāya gijjhakūṭapabbataṃ abhiruhitvā.

Therein, ‘Though I am frail’ means that though I am aged and decrepit, with little flesh and blood, I have an emaciated body. ‘Sick, exceedingly weak’ means sick due to disorders of the elements and so forth, and thus extremely weak due to that very sickness. ‘Leaning on a staff, I go’ means wherever I go, I go only leaning on a staff. ‘Having ascended the mountain’ means though in such a state, out of desire for seclusion, having climbed Vulture Peak Mountain.

Saṅghāṭiṃ [Pg.36] nikkhipitvānāti santaruttarā eva hutvā yathāsaṃhataṃ aṃse ṭhapitaṃ saṅghāṭiṃ hatthapāse ṭhapetvā. Pattakañca nikujjiyāti mayhaṃ valañjanamattikāpattaṃ adhomukhaṃ katvā ekamante ṭhapetvā. Sele khambhesimattānaṃ, tamokhandhaṃ padāliyāti pabbate nisinnā iminā dīghena addhunā apadālitapubbaṃ mohakkhandhaṃ padāletvā, teneva ca mohakkhandhapadālanena attānaṃ attabhāvaṃ khambhesiṃ, mama santānaṃ āyatiṃ anuppattidhammatāpādanena vikkhambhesinti attho.

‘Having laid aside the outer robe’ means, while remaining only with the inner and upper robes, having taken the outer robe, folded as appropriate, from the shoulder and placed it within arm’s reach. ‘And having inverted the bowl’ means having turned my clay bowl for use face down and set it aside at one side. ‘On the rock I steadied myself, having split open the mass of darkness’ means that seated on the mountain, having split open the mass of delusion, which had never been split open before throughout this long course, and by that very splitting open of the mass of delusion, I steadied myself, my own being; the meaning is that I supported my own continuity by causing it to have the nature of non-arising in the future.

Cittātherīgāthāvaṇṇanā niṭṭhitā.

The commentary on the Verses of the Elder Nun Cittā is completed.

6. Mettikātherīgāthāvaṇṇanā

6. The Commentary on the Verses of the Elder Nun Mettikā

Kiñcāpi khomhi dukkhitātiādikā mettikāya theriyā gāthā. Ayampi purimabuddhesu katādhikārā tattha tattha bhave vivaṭṭūpanissayaṃ puññaṃ upacinantī siddhatthassa bhagavato kāle gahapatikule nibbattitvā viññutaṃ patvā satthu cetiye ratanena paṭimaṇḍitāya mekhalāya pūjaṃ akāsi. Sā tena puññakammena devamanussesu saṃsarantī imasmiṃ buddhuppāde rājagahe brāhmaṇamahāsālakule nibbatti. Sesaṃ anantare vuttasadisaṃ. Ayaṃ pana paṭibhāgakūṭaṃ abhiruhitvā samaṇadhammaṃ karontī vipassanaṃ vaḍḍhetvā saha paṭisambhidāhi arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. therī 2.1.20-25) –

“Though I am afflicted,” etc., are the verses of the Elder Nun Mettikā. She, too, having established roots of merit under previous Buddhas, accumulating merit here and there as a basis for liberation, in the time of the Blessed One Siddhattha was born into a householder’s family, came of age, and made an offering of a jeweled girdle to adorn the shrine of the Teacher. Through that meritorious deed, wandering among gods and humans, she was born in this Buddha-dispensation into a great brahmin family in Rājagaha. The rest is as stated previously. Then, ascending Mount Paṭibhāga and practicing the ascetic’s duties, she developed insight and attained arahantship together with the analytical knowledges. Thus it is said in the Apadāna:

‘‘Siddhatthassa bhagavato, thūpakārāpikā ahuṃ;

Mekhalikā mayā dinnā, navakammāya satthuno.

“I was a patron of the construction of a stupa for the Blessed One Siddhattha; I gave a girdle for the Teacher’s new construction.”

‘‘Niṭṭhite ca mahāthūpe, mekhalaṃ punadāsahaṃ;

Lokanāthassa munino, pasannā sehi pāṇibhi.

“When the great stupa was completed, I offered a girdle again, with my own hands, full of faith, to the World Protector, the Sage.”

‘‘Catunnavutito kappe, yaṃ mekhalamadaṃ tadā;

Duggatiṃ nābhijānāmi, thūpakārassidaṃ phalaṃ.

“Ninety-four aeons ago, when I gave that girdle, I do not recall any unfortunate rebirth; this is the fruit of making a stupa.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up… The Buddha’s dispensation is accomplished.”

Arahattaṃ [Pg.37] pana patvā attano paṭipattiṃ paccavekkhitvā udānavasena –

Having attained arahantship, reflecting on her own practice, she uttered this inspired utterance:

29.

29.

‘‘Kiñcāpi khomhi dukkhitā, dubbalā gatayobbanā;

Daṇḍamolubbha gacchāmi, pabbataṃ abhirūhiya.

“Though I am afflicted, weak, and my youth is gone, leaning on a staff, I go, 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 aside the outer robe and overturned the bowl, seated on the rock, my mind was liberated; the three knowledges were attained, the Buddha’s dispensation is accomplished.”

Imā dve gāthā abhāsi.

She uttered these two verses.

Tattha dukkhitāti rogābhibhavena dukkhitā sañjātadukkhā dukkhappattā. Dubbalāti tāya ceva dukkhappattiyā, jarājiṇṇatāya ca balavirahitā. Tenāha ‘‘gatayobbanā’’ti, addhagatāti attho.

There, ‘afflicted’ means afflicted by illness, having come to suffering, having attained suffering. ‘Weak’ means weakened both by that very attainment of suffering and by being worn out by old age; devoid of strength. Therefore she said, ‘my youth is gone,’ meaning ‘advanced in age.’

Atha cittaṃ vimucci meti selamhi pāsāṇe nisinnā camhi, atha tadanantaraṃ vīriyasamatāya sammadeva yojitattā maggapaṭipāṭiyā sabbehipi āsavehi mama cittaṃ vimucci. Sesaṃ vuttanayameva.

‘Then my mind was liberated’ means, ‘while I was seated on the rock, the stone, then immediately thereafter, through the balance of energy and right application in the progression of the path, my mind was liberated from all taints.’ The rest is as stated previously.

Mettikātherīgāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Nun Mettikā is concluded.

7. Mittātherīgāthāvaṇṇanā

7. The Commentary on the Verses of the Elder Nun Mittā

Cātuddasiṃ pañcadasintiādikā aparāya mittāya theriyā gāthā. Ayampi purimabuddhesu katādhikārā tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinantī vipassissa bhagavato kāle khattiyakule nibbattitvā viññutaṃ patvā bandhumassa rañño antepurikā hutvā vipassissa bhagavato sāvikaṃ ekaṃ khīṇāsavattheriṃ disvā pasannamānasā hutvā tassā hatthato pattaṃ gahetvā paṇītassa khādanīyabhojanīyassa pūretvā mahagghena sāṭakayugena saddhiṃ adāsi. Sā tena puññakammena devamanussesu saṃsarantī imasmiṃ buddhuppāde kapilavatthusmiṃ sakyarājakule nibbattitvā viññutaṃ patvā satthu santike dhammaṃ sutvā paṭiladdhasaddhā upāsikā ahosi. Sā aparabhāge mahāpajāpatigotamiyā santike pabbajitvā [Pg.38] katapubbakiccā vipassanāya kammaṃ karontī na cirasseva saha paṭisambhidāhi arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. therī 2.1.46-59) –

“On the fourteenth, the fifteenth,” etc., are the verses of another Elder Nun Mittā. She too, having performed meritorious deeds under previous Buddhas, accumulated wholesome deeds as a basis for liberation in various existences, until in the time of the Blessed One Vipassī, she was reborn in a noble warrior family, attained maturity, and became a queen in the inner palace of King Bandhuma. Seeing a female disciple of the Blessed One Vipassī, an elder nun whose taints were destroyed, she felt joy in her mind. Taking a bowl from her hands, she filled it with choice food, both solid and soft, and gave it to her, along with a pair of costly robes. Through that meritorious deed, while wandering among gods and humans, she was reborn in this Buddha-dispensation in the Sakyan royal clan at Kapilavatthu. Gaining maturity, she heard the Dhamma from the Teacher, gained faith, and became a lay follower. Later, she went forth under Mahāpajāpatī Gotamī, and having accomplished her preparatory practices, she practiced insight meditation. Before long, she attained arahantship together with the analytical knowledges. Thus it is said in the Apadāna:

‘‘Nagare bandhumatiyā, bandhumā nāma khattiyo;

Tassa rañño ahuṃ bhariyā, ekajjhaṃ cārayāmahaṃ.

“In the city of Bandhumatī, there was a king named Bandhumā; I was his wife, and we lived together.”

‘‘Rahogatā nisīditvā, evaṃ cintesahaṃ tadā;

Ādāya gamanīyañhi, kusalaṃ natthi me kataṃ.

“Seated alone in solitude, I reflected thus then: ‘No wholesome deed have I done that I can take with me.’”

‘‘Mahābhitāpaṃ kaṭukaṃ, ghorarūpaṃ sudāruṇaṃ;

Nirayaṃ nūna gacchāmi, ettha me natthi saṃsayo.

“Great burning, bitter, terrible in form, very harsh—surely I am going to hell, of this I have no doubt.”

‘‘Rājānaṃ upasaṅkamma, idaṃ vacanamabraviṃ;

Ekaṃ me samaṇaṃ dehi, bhojayissāmi khattiya.

“Approaching the king, I spoke these words: ‘Give me one ascetic, O king, I will feed him.’”

‘‘Adāsi me mahārājā, samaṇaṃ bhāvitindriyaṃ;

Tassa pattaṃ gahetvāna, paramannena pūrayiṃ.

“The great king gave me an ascetic with faculties well-developed; taking his bowl, I filled it with excellent food.”

‘‘Pūrayitvā paramannaṃ, gandhālepaṃ akāsahaṃ;

Jālena pidahitvāna, vatthayugena chādayiṃ.

“Having filled it with excellent food, I applied fragrant unguent. Having screened it with a net, I covered it with a pair of robes.”

‘‘Ārammaṇaṃ mamaṃ etaṃ, sarāmi yāvajīvitaṃ;

Tattha cittaṃ pasādetvā, tāvatiṃsamagacchahaṃ.

“This was my support, I recall it throughout my life; having gladdened my mind thereby, I went to the Tāvatiṃsa heaven.”

‘‘Tiṃsānaṃ devarājūnaṃ, mahesittamakārayiṃ;

Manasā patthitaṃ mayhaṃ, nibbattati yathicchitaṃ.

“I was chief queen to thirty divine kings; whatever I wished for in my mind came to be as desired.”

‘‘Vīsānaṃ cakkavattīnaṃ, mahesittamakārayiṃ;

Ocitattāva hutvāna, saṃsarāmi bhavesvahaṃ.

“I was chief queen to twenty wheel-turning monarchs; having accumulated merit, I have wandered in existences.”

‘‘Sabbabandhanamuttāhaṃ, apetā me upādikā;

Sabbāsavaparikkhīṇā, natthi dāni punabbhavo.

“I am freed from all bonds, my clinging is dispelled; all taints are exhausted, now there is no further becoming.”

‘‘Ekanavutito kappe, yaṃ dānamadadiṃ tadā;

Duggatiṃ nābhijānāmi, piṇḍapātassidaṃ phalaṃ.

“Ninety-one eons ago, I made that offering; I do not recall any evil destination, this is the fruit of the offering of alms-food.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti. (apa. therī 2.1.46-59);

“My defilements are burnt up… The Buddha’s dispensation is accomplished.”

Arahattaṃ [Pg.39] pana patvā attano paṭipattiṃ paccavekkhitvā pītisomanassajātā udānavasena –

Having attained arahantship, reflecting on her own practice, she uttered this inspired utterance out of joy and happiness:

31.

31.

‘‘Cātuddasiṃ pañcadasiṃ, yā ca pakkhassa aṭṭhamī;

Pāṭihāriyapakkhañca, aṭṭhaṅgasusamāgataṃ.

“On the fourteenth, the fifteenth, and also the eighth day of the fortnight, and the fortnight of the special observance, well endowed with eight factors.”

32.

32.

‘‘Uposathaṃ upāgacchiṃ, devakāyābhinandinī;

Sājja ekena bhattena, muṇḍā saṅghāṭipārutā;

Devakāyaṃ na patthehaṃ, vineyya hadaye dara’’nti. – imā dve gāthā abhāsi;

“I observed the Uposatha, rejoicing in the hosts of gods; today, with a single meal, shaven-headed and clad in the outer robe, I do not aspire to a divine host, having dispelled the anguish in my heart.” These two verses she uttered.

Tattha cātuddasiṃ pañcadasinti catuddasannaṃ pūraṇī cātuddasī, pañcadasannaṃ pūraṇī pañcadasī, taṃ cātuddasiṃ pañcadasiñca, pakkhassāti sambandho. Accantasaṃyoge cetaṃ upayogavacanaṃ. Yā ca pakkhassa aṭṭhamī, tañcāti yojanā. Pāṭihāriyapakkhañcāti pariharaṇakapakkhañca cātuddasīpañcadasīaṭṭhamīnaṃ yathākkamaṃ ādito antato vā pavesaniggamavasena uposathasīlassa pariharitabbapakkhañca terasīpāṭipadasattamīnavamīsu cāti attho. Aṭṭhaṅgasusamāgatanti pāṇātipātā veramaṇiādīhi aṭṭhahi aṅgehi suṭṭhu samannāgataṃ. Uposathaṃ upāgacchinti upavāsaṃ upagamiṃ, upavasinti attho. Yaṃ sandhāya vuttaṃ –

Here, ‘the fourteenth’ and ‘fifteenth’: the fourteenth is the completion of fourteen, the fifteenth is the completion of fifteen. This is the connection to the fortnight. And this is a locative case indicating absolute connection. And the eighth day of the fortnight, that too is to be construed. And the ‘fortnight of special observance’ means the fortnight for maintaining the Uposatha precepts, by entering and leaving, as it were, from beginning to end, on the fourteenth, fifteenth, and eighth days, or on the thirteenth, the first day of the fortnight, the seventh, and the ninth days. ‘Endowed with eight factors’ means well endowed with the eight factors, beginning with abstaining from the destruction of life. ‘I observed the Uposatha’ means I undertook the observance, meaning ‘one observes.’ With reference to which it is said –

‘‘Pāṇaṃ na hane na cādinnamādiye, musā na bhāse na ca majjapo siyā;

Abrahmacariyā virameyya methunā, rattiṃ na bhuñjeyya vikālabhojanaṃ.

“One should not kill a living being, nor take what is not given, nor speak falsely, nor be one who drinks intoxicants; one should refrain from unchaste conduct, and one should not eat at night, an untimely meal.”

‘‘Mālaṃ na dhāre na ca gandhamācare, mañce chamāyaṃ va sayetha santhate;

Etañhi aṭṭhaṅgikamāhuposathaṃ, buddhena dukkhantagunā pakāsita’’nti. (su. ni. 402-403);

“One should not wear garlands nor use perfumes, one should sleep on a low bed or on a mat spread on the ground; for this eight-factored Uposatha is proclaimed by the Buddha, who has gone to the end of suffering.”

Devakāyābhinandinīti tatrūpapattiākaṅkhāvasena cātumahārājikādiṃ devakāyaṃ abhipatthentī uposathaṃ upāgacchinti yojanā. Sājja ekena [Pg.40] bhattenāti sā ahaṃ ajja imasmiṃyeva divase ekena bhattabhojanakkhaṇena. Muṇḍā saṅghāṭipārutāti muṇḍitakesā saṅghāṭipārutasarīrā ca hutvā pabbajitāti attho. Devakāyaṃ na patthehanti aggamaggassa adhigatattā kañci devanikāyaṃ ahaṃ na patthaye. Tenevāha – ‘‘vineyya hadaye dara’’nti, cittagataṃ kilesadarathaṃ samucchedavasena vinetvāti attho. Idameva cassā aññābyākaraṇaṃ ahosi.

‘Rejoicing in the hosts of gods’ means that, desiring rebirth therein, she observed the Uposatha, aspiring to a divine host such as that of the Four Great Kings. ‘Today with a single meal’ means, ‘I, on this very day, at the time of a single meal.’ ‘Shaven-headed, clad in the outer robe’ means, ‘having shaved her hair and with her body clad in the outer robe, she had gone forth as a renunciant.’ ‘I do not aspire to a divine host’ means that, having attained the highest path, I do not aspire to any divine company. Therefore, she said: ‘Having dispelled the anguish in my heart’ means having dispelled the anguish of defilements rooted in the mind by way of eradication. This was her declaration of final knowledge.

Mittātherīgāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elderess Mittā is concluded.

8. Abhayamātutherīgāthāvaṇṇanā

8. The Commentary on the Verses of the Elderess Abhayamātā

Uddhaṃ pādatalātiādikā abhayamātāya theriyā gāthā. Ayampi purimabuddhesu katādhikārā tattha tattha bhave puññāni upacinantī tissassa bhagavato kāle kulagehe nibbattitvā viññutaṃ patvā ekadivasaṃ satthāraṃ piṇḍāya carantaṃ disvā pasannamānasā pattaṃ gahetvā kaṭacchumattaṃ bhikkhaṃ adāsi. Sā tena puññakammena devamanussesu saṃsarantī imasmiṃ buddhuppāde tādisena kammanissandena ujjeniyaṃ padumavatī nāma nagarasobhiṇī ahosi. Rājā bimbisāro tassā rūpasampattiādike guṇe sutvā purohitassa ācikkhi – ‘‘ujjeniyaṃ kira padumavatī nāma gaṇikā ahosi, tamahaṃ daṭṭhukāmomhī’’ti. Purohito ‘‘sādhu, devā’’ti mantabalena kumbhīraṃ nāma yakkhaṃ āvahetvā yakkhānubhāvena rājānaṃ tāvadeva ujjenīnagaraṃ nesi. Rājā tāya saddhiṃ ekarattiṃ saṃvāsaṃ kappesi. Sā tena gabbhaṃ gaṇhi. Rañño ca ārocesi – ‘‘mama kucchiyaṃ gabbho patiṭṭhahī’’ti. Taṃ sutvā rājā naṃ ‘‘sace putto bhaveyya, vaḍḍhetvā mamaṃ dassehī’’ti vatvā nāmamuddikaṃ datvā agamāsi. Sā dasamāsaccayena puttaṃ vijāyitvā nāmaggahaṇadivase abhayoti nāmaṃ akāsi. Puttañca sattavassikakāle ‘‘tava pitā bimbisāramahārājā’’ti rañño santikaṃ pahiṇi. Rājā taṃ puttaṃ passitvā puttasinehaṃ paṭilabhitvā kumārakaparihārena vaḍḍhesi. Tassa saddhāpaṭilābho pabbajjā visesādhigamo ca heṭṭhā āgatoyeva. Tassa mātā aparabhāge puttassa abhayattherassa santike dhammaṃ sutvā paṭiladdhasaddhā bhikkhunīsu pabbajitvā vipassanāya [Pg.41] kammaṃ karontī nacirasseva saha paṭisambhidāhi arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. therī 2.1.60-70) –

From the soles of the feet upwards—these are the verses of the Elderess Abhayamātā. She too, having performed meritorious deeds under previous Buddhas, accumulated merits in various existences. In the time of the Blessed One Tissa, she was reborn in a good family, attained maturity, and one day, seeing the Master going for alms, with a joyful mind, she took his bowl and offered a ladleful of almsfood. By that meritorious deed, she wandered among gods and humans until, in this Buddha’s dispensation, as a result of that same kamma, she became the courtesan named Padumavatī in the city of Ujjenī. King Bimbisāra, hearing of her beauty and virtues, informed his chaplain: “In Ujjenī, they say there is a courtesan named Padumavatī. I wish to see her.” The chaplain replied, “Very well, Your Majesty,” and by the power of a mantra, invoked a yakkha named Kumbhīra. Through the yakkha’s power, he immediately conveyed the king to Ujjenī. The king spent one night with her, and she conceived a child by him. She informed the king: “A child has been conceived in my womb.” Hearing this, the king said, “If it is a son, raise him and show him to me,” and giving her a ring bearing his name, he departed. After ten months, she gave birth to a son and named him Abhaya on the day of the naming ceremony. When the boy was seven years old, she sent him to the king, saying, “Your father is King Bimbisāra.” The king, seeing his son, felt paternal affection and raised him with princely care. His acquisition of faith, his ordination, and his attainment of distinction have already been mentioned. Later, his mother, hearing the Dhamma from her son, the Elder Abhaya, gained faith, ordained among the bhikkhunīs, and practicing insight meditation, she soon attained arahantship together with the analytical knowledges. Thus it is said in the Apadāna:

‘‘Piṇḍacāraṃ carantassa, tissanāmassa satthuno;

Kaṭacchubhikkhaṃ paggayha, buddhaseṭṭhassadāsahaṃ.

“While the Master, named Tissa, was going for alms, I took a ladleful of almsfood and offered it to the supreme Buddha.”

‘‘Paṭiggahetvā sambuddho, tisso lokagganāyako;

Vīthiyā saṇṭhito satthā, akā me anumodanaṃ.

“The Perfectly Enlightened One, Tissa, the foremost leader of the world, received it; the Master stood in the street and expressed his appreciation to me.”

‘‘Kaṭacchubhikkhaṃ datvāna, tāvatiṃsaṃ gamissasi;

Chattiṃsadevarājūnaṃ, mahesittaṃ karissasi.

“Having given a ladleful of almsfood, you will go to Tāvatiṃsa; you will be chief queen to thirty-six deva kings.”

‘‘Paññāsaṃ cakkavattīnaṃ, mahesittaṃ karissasi;

Manasā patthitaṃ sabbaṃ, paṭilacchasi sabbadā.

“You will be chief queen to fifty wheel-turning kings; all that you wish for in your mind, you will always gain.”

‘‘Sampattiṃ anubhotvāna, pabbajissasi kiñcanā;

Sabbāsave pariññāya, nibbāyissasināsavā.

“Having experienced prosperity, you will go forth, free from impediments; having fully comprehended all the taints, you will be extinguished, taintless.”

‘‘Idaṃ vatvāna sambuddho, tisso lokagganāyako;

Nabhaṃ abbhuggamī vīro, haṃsarājāva ambare.

“Having spoken thus, the Sambuddha Tissa, the foremost leader of the world, the hero, ascended into the sky like a king of swans in the firmament.”

‘‘Sudinnaṃ me dānavaraṃ, suyiṭṭhā yāgasampadā;

Kaṭacchubhikkhaṃ datvāna, pattāhaṃ acalaṃ padaṃ.

“Well given was my supreme gift, well performed the accomplishment of offering; having given a ladleful of almsfood, I attained the unshakable state.”

‘‘Dvenavute ito kappe, yaṃ dānamadadiṃ tadā;

Duggatiṃ nābhijānāmi, bhikkhādānassidaṃ phalaṃ.

“Ninety-two aeons ago, when I gave that gift; I have not known a bad destination—this is the fruit of the gift of almsfood.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt away… The Buddha’s Dispensation has been accomplished.”

Arahattaṃ pana patvā attano puttena abhayattherena dhammaṃ kathentena ovādavasena yā gāthā bhāsitā, udānavasena sayampi tā eva paccudāharantī –

Having attained arahantship, the verses that were spoken by her son, the Elder Abhaya, when he was speaking the Dhamma by way of advice, she herself repeated those very verses by way of an utterance of exultation:

33.

33.

‘‘Uddhaṃ pādatalā amma, adho ve kesamatthakā;

Paccavekkhassumaṃ kāyaṃ, asuciṃ pūtigandhikaṃ.

“Mother, from the soles of the feet upwards, and from the hair of the head downwards, examine this body: impure, of putrid smell.”

34.

34.

‘‘Evaṃ viharamānāya, sabbo rāgo samūhato;

Pariḷāho samucchinno, sītibhūtāmhi nibbutā’’ti. – āha;

“Dwelling thus, all lust has been uprooted; the fever has been cut off, I have become cool, extinguished.” – she said;

Tattha [Pg.42] paṭhamagāthāya tāva ayaṃ saṅkhepattho – amma padumavati, pādatalato uddhaṃ kesamatthakato adho nānappakāraasucipūritāya asuciṃ sabbakālaṃ pūtigandhavāyanato pūtigandhikaṃ, imaṃ kucchitānaṃ āyatanatāya kāyaṃ sarīraṃ ñāṇacakkhunā paccavekkhassūti. Ayañhi tassā puttena ovādadānavasena bhāsitā gāthā.

Here, the brief meaning of the first verse is this: “Mother Padumavatī, from the soles of the feet upwards and from the hair of the head downwards, examine with the eye of wisdom this body, this physical form, which is impure, being filled with various kinds of impurities, and putrid-smelling, always emitting a putrid odor, as a dwelling place of loathsome things.” This verse was spoken by her son by way of giving advice.

Sā taṃ sutvā arahattaṃ patvā udānentī ācariyapūjāvasena tameva gāthaṃ paṭhamaṃ vatvā attano paṭipattiṃ kathentī ‘‘evaṃ viharamānāyā’’ti dutiyaṃ gāthamāha.

Hearing this, she attained arahantship and, uttering an exclamation of joy and as an act of veneration for her teacher, first spoke that very verse, then spoke the second verse describing her practice: “Dwelling thus…”

Tattha evaṃ viharamānāyāti evaṃ mama puttena abhayattherena ‘‘uddhaṃ pādatalā’’tiādinā dinne ovāde ṭhatvā sabbakāyaṃ asubhato disvā ekaggacittā tattha bhūtupādāyabhede rūpadhamme tappaṭibaddhe vedanādike arūpadhamme pariggahetvā tattha tilakkhaṇaṃ āropetvā aniccānupassanādivasena viharamānāya. Sabbo rāgo samūhatoti vuṭṭhānagāminivipassanāya maggena ghaṭitāya maggapaṭipāṭiyā aggamaggena sabbo rāgo mayā samūhato samugghāṭito. Pariḷāho samucchinnoti tato eva sabbo kilesapariḷāho sammadeva ucchinno, tassa ca samucchinnattā eva sītibhūtā saupādisesāya nibbānadhātuyā nibbutā amhīti.

Here, “dwelling thus” means: having stood firm in the advice given by her son, the Elder Abhaya, beginning with “upwards from the soles of the feet,” seeing the whole body as impure, with a one-pointed mind, she comprehended the material phenomena, distinguished as the primary elements and their derivatives, and the associated immaterial phenomena such as feeling, etc., then applied the three characteristics to them, dwelling by way of the contemplation of impermanence, etc. “All lust has been uprooted”: By the insight leading to emergence, which was brought to bear by the path, by the sequence of paths, by the supreme path, all lust was uprooted and eradicated by me. “The fever has been cut off”: For that very reason, all the fever of defilements was completely cut off, and because of its complete cutting off, I have become cool, extinguished in the Nibbāna element with residue remaining.

Abhayamātutherīgāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elderess Abhayamātā is concluded.

9. Abhayātherīgāthāvaṇṇanā

9. The Commentary on the Verses of the Elderess Abhayā.

Abhaye bhiduro kāyotiādikā abhayattheriyā gāthā. Ayampi purimabuddhesu katādhikārā tattha tattha bhave vivaṭṭūpanissayaṃ puññaṃ upacinantī sikhissa bhagavato kāle khattiyamahāsālakule nibbattitvā viññutaṃ patvā aruṇarañño aggamahesī ahosi. Rājā tassā ekadivasaṃ gandhasampannāni satta uppalāni adāsi. Sā tāni gahetvā ‘‘kiṃ me imehi piḷandhantehi. Yaṃnūnāhaṃ imehi bhagavantaṃ pūjessāmī’’ti cintetvā nisīdi. Bhagavā ca bhikkhācāravelāyaṃ rājanivesanaṃ pāvisi[Pg.43]. Sā bhagavantaṃ disvā pasannamānasā paccuggantvā tehi pupphehi pūjetvā pañcapatiṭṭhitena vandi. Sā tena puññakammena devamanussesu saṃsarantī imasmiṃ buddhuppāde ujjeniyaṃ kulagehe nibbattitvā viññutaṃ patvā abhayamātusahāyikā hutvā tāya pabbajitāya tassā sinehena sayampi pabbajitvā tāya saddhiṃ rājagahe vasamānā ekadivasaṃ asubhadassanatthaṃ sītavanaṃ agamāsi. Satthā gandhakuṭiyaṃ nisinnova tassā anubhūtapubbaṃ ārammaṇaṃ purato katvā tassā uddhumātakādibhāvaṃ pakāsesi. Taṃ disvā saṃvegamānasā aṭṭhāsi. Satthā obhāsaṃ pharitvā purato nisinnaṃ viya attānaṃ dassetvā –

“Abhaye bhiduro kāyo” and so forth—these are the verses of the Elderess Abhayā. She too, having made an aspiration under former Buddhas, accumulated merit here and there in various existences that was a condition for liberation. In the time of the Blessed One Sikhī, she was reborn in the family of a great khattiya nobleman, and attaining maturity, she became the chief queen of King Aruṇa. One day, the king gave her seven fragrant lotuses. Taking them, she thought: “What use are these to me for adorning myself? Why don’t I honor the Blessed One with them?” and sat down. And the Blessed One, at the time for the alms-round, entered the royal palace. Seeing the Blessed One, with a mind full of faith, she went forth to meet him, honored him with those flowers, and paid homage with the five-point prostration. By that meritorious deed, she wandered on in the realms of gods and humans, and in this Buddha-dispensation, she was reborn in a noble family in Ujjenī. Attaining maturity, she became a friend of Abhayā’s mother. When Abhayā’s mother went forth, out of affection for her, she herself also went forth, and while dwelling with her in Rājagaha, one day she went to Sītavana to contemplate the unlovely. The Teacher, while seated in the Perfumed Hut, made her previously experienced object of meditation appear before her, and revealed to her the nature of a bloated corpse and so forth. Seeing that, she stood with a sense of urgency. The Teacher, radiating an aura, made himself appear as if seated before her, and said:

35.

35.

‘‘Abhaye bhiduro kāyo, yattha sattā puthujjanā;

Nikkhipissāmimaṃ dehaṃ, sampajānā satīmatī.

“Abhayā, this body is fragile, where ordinary people cling. I shall lay down this body, clearly comprehending and mindful.”

36.

36.

‘‘Bahūhi dukkhadhammehi, appamādaratāya me;

Taṇhakkhayo anuppatto, kataṃ buddhassa sāsana’’nti. –

“Through many painful states, through my delight in heedfulness, the destruction of craving has been attained; the Buddha’s teaching has been done.”

Imā gāthā abhāsi. Sā gāthāpariyosāne arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. therī 2.1.71-90) –

She spoke these verses. At the conclusion of the verses, she attained arahantship. Thus it is said in the Apadāna (Therī Apadāna 2.1.71-90):

‘‘Nagare aruṇavatiyā, aruṇo nāma khattiyo;

Tassa rañño ahuṃ bhariyā, vāritaṃ vārayāmahaṃ.

“In the city of Aruṇavatī, there was a khattiya named Aruṇa. I was the queen of that king, restraining what should be restrained.”

‘‘Sattamālaṃ gahetvāna, uppalā devagandhikā;

Nisajja pāsādavare, evaṃ cintesi tāvade.

“Having taken seven divine-scented lotuses, sitting on the excellent terrace, I thought thus at that very moment:”

‘‘Kiṃ me imāhi mālāhi, sirasāropitāhi me;

Varaṃ me buddhaseṭṭhassa, ñāṇamhi abhiropitaṃ.

“What use are these garlands to me, placed on my head? Better for me to place my mind on the supreme Buddha’s wisdom.”

‘‘Sambuddhaṃ paṭimānentī, dvārāsanne nisīdahaṃ;

Yadā ehiti sambuddho, pūjayissaṃ mahāmuniṃ.

“Anticipating the Perfectly Enlightened One, I sat near the gate: ‘When the Perfectly Enlightened One arrives, I will honor the Great Sage.’”

‘‘Kakudho vilasantova, migarājāva kesarī;

Bhikkhusaṅghena sahito, āgacchi vīthiyā jino.

“Like a blossoming Kakudha tree, like a lion, king of beasts, the Victor came along the street, accompanied by the Sangha of monks.”

‘‘Buddhassa raṃsiṃ disvāna, haṭṭhā saṃviggamānasā;

Dvāraṃ avāpuritvāna, buddhaseṭṭhamapūjayiṃ.

“Seeing the Buddha’s radiance, joyful, with a mind stirred to urgency, having opened the door, I honored the supreme Buddha.”

‘‘Satta [Pg.44] uppalapupphāni, parikiṇṇāni ambare;

Chadiṃ karonto buddhassa, matthake dhārayanti te.

“Seven lotus flowers, scattered in the sky, formed a canopy for the Buddha, holding it above his head.”

‘‘Udaggacittā sumanā, vedajātā katañjalī;

Tattha cittaṃ pasādetvā, tāvatiṃsamagacchahaṃ.

“With uplifted heart and joyful mind, born of joy, with hands clasped in reverence, having clarified my mind there, I went to Tāvatiṃsa.”

‘‘Mahānelassa chādanaṃ, dhārenti mama muddhani;

Dibbagandhaṃ pavāyāmi, sattuppalassidaṃ phalaṃ.

“A great canopy of lotuses was held over my head; I diffused divine fragrance—this is the fruit of those seven lotuses.”

‘‘Kadāci nīyamānāya, ñātisaṅghena me tadā;

Yāvatā parisā mayhaṃ, mahānelaṃ dharīyati.

“Once, when I was being led by my assembly of relatives, a great lotus-canopy was held over my entire retinue.”

‘‘Sattati devarājūnaṃ, mahesittamakārayiṃ;

Sabbattha issarā hutvā, saṃsarāmi bhavābhave.

“I was chief queen to seventy kings of gods; having become sovereign everywhere, I wander through existence after existence.”

‘‘Tesaṭṭhi cakkavattīnaṃ, mahesittamakārayiṃ;

Sabbe mamanuvattanti, ādeyyavacanā ahuṃ.

“I was chief queen to sixty-three wheel-turning monarchs; all followed my command; they were obedient to my word.”

‘‘Uppalasseva me vaṇṇo, gandho ceva pavāyati;

Dubbaṇṇiyaṃ na jānāmi, buddhapūjāyidaṃ phalaṃ.

“My complexion was like a lotus, and fragrance wafted forth; I know no ugliness—this is the fruit of worshipping the Buddha.”

‘‘Iddhipādesu kusalā, bojjhaṅgabhāvanāratā;

Abhiññāpāramippattā, buddhapūjāyidaṃ phalaṃ.

“Skilled in the bases of spiritual power, delighting in the development of the enlightenment factors, having attained the perfection of direct knowledge—this is the fruit of worshipping the Buddha.”

‘‘Satipaṭṭhānakusalā, samādhijhānagocarā;

Sammappadhānamanuyuttā, buddhapūjāyidaṃ phalaṃ.

“Skilled in the establishments of mindfulness, whose sphere is concentration and absorption, engaged in right efforts—this is the fruit of worshipping the Buddha.”

‘‘Vīriyaṃ me dhuradhorayhaṃ, yogakkhemādhivāhanaṃ;

Sabbāsavaparikkhīṇā, natthi dāni punabbhavo.

“My energy was a beast of burden at the yoke, a vehicle carrying me to safety from the bonds. All my cankers are destroyed; now there is no more rebirth.”

‘‘Ekatiṃse ito kappe, yaṃ pupphamabhipūjayiṃ;

Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.

“Thirty-one aeons ago from now, when I worshipped with flowers, I do not know any bad destination—this is the fruit of worshipping the Buddha.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti. (apa. therī 2.1.71-90);

“My defilements are burned away… the Buddha’s teaching has been done.” (Apa. Therī 2.1.71-90);

Arahattaṃ pana patvā udānentī tā eva gāthā parivattitvā abhāsi.

Having attained arahantship, she uttered those same verses as an exclamation of joy, having transformed them.

Tattha abhayeti attānameva ālapati. Bhiduroti bhijjanasabhāvo, aniccoti attho. Yattha sattā puthujjanāti yasmiṃ khaṇena bhijjanasīle asuciduggandhajegucchapaṭikkūlasabhāve [Pg.45] kāye ime andhaputhujjanā sattā laggā laggitā. Nikkhipissāmimaṃ dehanti ahaṃ pana imaṃ dehaṃ pūtikāyaṃ puna anādānena nirapekkhā khipissāmi chaḍḍessāmi. Tattha kāraṇamāha ‘‘sampajānā satīmatī’’ti.

Here, “Abhayā” is a vocative addressing herself. “Fragile” means having the nature of breaking; the meaning is impermanent. “Where ordinary people cling” means that these blind ordinary people cling and are attached to this body, which is by nature prone to breaking in an instant, impure, foul-smelling, disgusting, and repulsive. “I shall lay down this body” means that I, being indifferent and without further grasping, shall cast away and abandon this putrid body. The reason for this is stated: “clearly comprehending and mindful.”

Bahūhi dukkhadhammehīti jātijarādīhi anekehi dukkhadhammehi phuṭṭhāyāti adhippāyo. Appamādaratāyāti tāya eva dukkhotiṇṇatāya paṭiladdhasaṃvegattā satiavippavāsasaṅkhāte appamāde ratāya. Sesaṃ vuttanayameva. Ettha ca satthārā desitaniyāmena –

“Through many painful states” means afflicted by numerous painful states such as birth and aging. “Through delight in heedfulness” means delighting in heedfulness, which is known as the non-abandonment of mindfulness, because of having crossed over suffering and gained a sense of urgency. The rest is as previously explained. And here, according to the method taught by the Teacher:

‘‘Nikkhipāhi imaṃ dehaṃ, appamādaratāya te;

Taṇhakkhayaṃ pāpuṇāhi, karohi buddhasāsana’’nti. –

“Lay down this body; through your delight in heedfulness, attain the destruction of craving, and fulfill the Buddha’s teaching.”

Pāṭho, theriyā vuttaniyāmeneva pana saṃgītiṃ āropitattā. Appamādaratāya teti appamādaratāya tayā bhavitabbanti attho.

However, the reading was included in the recension according to the method spoken by the Elder Nun. “Through your delight in heedfulness” means “you must be one who delights in heedfulness.”

Abhayātherīgāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Nun Abhayā is concluded.

10. Sāmātherīgāthāvaṇṇanā

10. The Commentary on the Verses of the Elder Nun Sāmā

Catukkhattuṃ pañcakkhattuntiādikā sāmāya theriyā gāthā. Ayampi purimabuddhesu katādhikārā tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinitvā sugatīsuyeva saṃsarantī imasmiṃ buddhuppāde kosambiyaṃ gahapatimahāsālakule nibbattitvā sāmātissā nāmaṃ ahosi. Sā viññutaṃ pattā sāmāvatiyā upāsikāya piyasahāyikā hutvā tāya kālaṅkatāya sañjātasaṃvegā pabbaji. Pabbajitvā ca sāmāvatikaṃ ārabbha uppannasokaṃ vinodetuṃ asakkontī ariyamaggaṃ gaṇhituṃ nāsakkhi. Aparabhāge āsanasālāya nisinnassa ānandattherassa ovādaṃ sutvā vipassanaṃ paṭṭhapetvā tato sattame divase saha paṭisambhidāhi arahattaṃ pāpuṇi.

“Four times, five times”—so begins the verse of the Elder Nun Sāmā. She too, having made aspirations under former Buddhas, accumulated wholesome karma as a foundation for liberation in various existences, and wandered only among happy destinations. In this Buddha’s dispensation, she was born into a wealthy, prominent householder’s family in Kosambī and was named Sāmā. Having attained maturity, she became the dear friend of the lay follower Sāmāvatī. When Sāmāvatī died, she was struck with a sense of urgency and went forth into homelessness. Yet, after going forth, she could not dispel the sorrow that arose on account of Sāmāvatī and was unable to grasp the Noble Path. Later, while seated in the assembly hall, she heard the advice of the Elder Ānanda. Establishing insight, on the seventh day thereafter, she attained arahantship together with the analytical knowledges.

Arahattaṃ [Pg.46] pana patvā attano paṭipattiṃ paccavekkhitvā taṃ pakāsentī –

Having attained arahantship, reflecting on her own practice, she declared:

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, my mind not under my control. For me, this is the eighth night since craving was uprooted.”

38.

38.

‘‘Bahūhi dukkhadhammehi, appamādaratāya me;

Taṇhakkhayo anuppatto, kataṃ buddhassa sāsana’’nti. –

“Through many painful states, by my delight in heedfulness, the destruction of craving has been attained; the Buddha’s teaching has been fulfilled.”

Udānavasena imā dve gāthā abhāsi.

She uttered these two verses as an inspired utterance.

Tattha catukkhattuṃ pañcakkhattuṃ, vihārā upanikkhaminti ‘‘mama vasanakavihāre vipassanāmanasikārena nisinnā samaṇakiccaṃ matthakaṃ pāpetuṃ asakkontī utusappāyābhāvena nanu kho mayhaṃ vipassanā maggena ghaṭṭetī’’ti cintetvā cattāro pañca cāti nava vāre vihārā upassayato bahi nikkhamiṃ. Tenāha ‘‘aladdhā cetaso santiṃ, citte avasavattinī’’ti. Tattha cetaso santinti ariyamaggasamādhiṃ sandhāyāha. Citte avasavattinīti vīriyasamatāya abhāvena mama bhāvanācitte na vasavattinī. Sā kira ativiya paggahitavīriyā ahosi. Tassā me aṭṭhamī rattīti yato paṭṭhāya ānandattherassa santike ovādaṃ paṭilabhiṃ, tato paṭṭhāya rattindivamatanditā vipassanāya kammaṃ karontī rattiyaṃ catukkhattuṃ pañcakkhattuṃ vihārato nikkhamitvā manasikāraṃ pavattentī visesaṃ anadhigantvā aṭṭhamiyaṃ rattiyaṃ vīriyasamataṃ labhitvā maggapaṭipāṭiyā kilese khepesinti attho. Tena vuttaṃ – ‘‘tassā me aṭṭhamī ratti, yato taṇhā samūhatā’’ti. Sesaṃ vuttanayameva.

Here, “four times, five times, I went out from my dwelling” means: “Seated in my own dwelling, attending to insight, I am unable to bring the ascetic’s duty to completion. Due to the lack of suitable weather, surely my insight is clashing with the path.” Thinking thus, she went out from her dwelling four and five times—that is, nine times. Hence she said, “not having found peace of mind, my mind not under my control.” Here, “peace of mind” refers to the concentration of the Noble Path. “My mind not under my control” means that due to the lack of balanced effort, her mind was not under her control in meditation. It seems she had exerted excessive energy. “For me, this is the eighth night” means: From the time she received advice from the Elder Ānanda, she tirelessly practiced insight day and night. Leaving her dwelling four or five times during the night, she maintained her mindfulness, but not attaining any special attainment, on the eighth night, having achieved balanced effort, she destroyed the defilements in accordance with the path’s progression. This is the meaning. Therefore, it is said, “For me, this is the eighth night since craving was uprooted.” The rest is as previously explained.

Sāmātherīgāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Nun Sāmā is concluded.

Dukanipātavaṇṇanā niṭṭhitā.

The Commentary on the Book of the Twos is concluded.

3. Tikanipāto

3. The Book of the Threes

1. Aparāsāmātherīgāthāvaṇṇanā

1. The Commentary on the Verses of the Other Elder Nun Sāmā

Tikanipāte [Pg.47] paṇṇavīsativassānītiādikā aparāya sāmāya theriyā gāthā. Ayampi purimabuddhesu katādhikārā tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinantī vipassissa bhagavato kāle candabhāgāya nadiyā tīre kinnarayoniyaṃ nibbatti. Sā tattha kinnarehi saddhiṃ kīḷāpasutā vicarati. Athekadivasaṃ satthā tassā kusalabījaropanatthaṃ tattha gantvā nadītīre caṅkami. Sā bhagavantaṃ disvā haṭṭhatuṭṭhā saḷalapupphāni ādāya satthu santikaṃ gantvā vanditvā tehi pupphehi bhagavantaṃ pūjesi. Sā tena puññakammena devamanussesu saṃsarantī imasmiṃ buddhuppāde kosambiyaṃ kulaghare nibbattitvā vayappattā sāmāvatiyā sahāyikā hutvā tassā matakāle saṃvegajātā pabbajitvā pañcavīsati vassāni cittasamādhānaṃ alabhitvā mahallikākāle sugatovādaṃ labhitvā vipassanaṃ vaḍḍhetvā saha paṭisambhidāhi arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. therī 2.2.22-29) –

In the Book of the Threes, the verses of the other Elder Nun Sāmā begin with “For twenty-five years.” She too, having made aspirations under former Buddhas, accumulated wholesome karma as a foundation for liberation in various existences. During the time of the Blessed One Vipassī, she was born as a kinnarī on the bank of the Candabhāgā River. There, she wandered, indulging in play with other kinnaras. One day, the Teacher, intending to plant the seed of merit in her, went to that riverbank and walked to and fro. Seeing the Blessed One, she was delighted and overjoyed. Taking salala flowers, she approached the Teacher, paid homage, and offered those flowers to the Blessed One. Through that meritorious deed, she wandered among devas and humans until, in this Buddha’s dispensation, she was born in a respectable family in Kosambī. Coming of age, she became a companion of Sāmāvatī. At Sāmāvatī’s death, she was struck with a sense of urgency, went forth, and for twenty-five years could not attain concentration of mind. In her old age, she received the Sugata’s instruction, developed insight, and attained arahantship together with the analytical knowledges. Therefore, it is said in the Apadāna:

‘‘Candabhāgānadītīre, ahosiṃ kinnarī tadā;

Addasāhaṃ devadevaṃ, caṅkamantaṃ narāsabhaṃ.

“On the bank of the Candabhāgā River, I was a kinnarī then. I saw the God of gods, the Bull of men, walking to and fro.”

‘‘Ocinitvāna saḷalaṃ, buddhaseṭṭhassadāsahaṃ;

Upasiṅghi mahāvīro, saḷalaṃ devagandhikaṃ.

“Having gathered salala flowers, I offered them to the Buddha, the most excellent one. The Great Hero smelled the divine-scented salala flowers.”

‘‘Paṭiggahetvā sambuddho, vipassī lokanāyako;

Upasiṅghi mahāvīro, pekkhamānāya me tadā.

“Having accepted them, the Perfectly Enlightened One, Vipassī, leader of the world, the Great Hero smelled them while I was looking on then.”

‘‘Añjaliṃ paggahetvāna, vanditvā dvipaduttamaṃ;

Sakaṃ cittaṃ pasādetvā, tato pabbatamāruhiṃ.

“Raising my joined hands in reverence, having paid homage to the best of bipeds, gladdening my own mind, I then climbed the mountain.”

‘‘Ekanavutito kappe, yaṃ pupphamadadiṃ tadā;

Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.

“Ninety-one aeons ago, when I gave that flower, I have not known a bad destination: this is the fruit of worshipping the Buddha.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burned away… the Buddha’s teaching has been fulfilled.”

Arahattaṃ [Pg.48] pana patvā attano paṭipattiṃ paccavekkhitvā udānavasena –

Having attained arahantship, reflecting on her own practice, she uttered as an inspired utterance:

39.

39.

‘‘Paṇṇavīsati vassāni, yato pabbajitāya me;

Nābhijānāmi cittassa, samaṃ laddhaṃ kudācanaṃ.

“For twenty-five years since I went forth, I have never known the attainment of mental calm.”

40.

40.

‘‘Aladdhā cetaso santiṃ, citte avasavattinī;

Tato saṃvegamāpādiṃ, saritvā jinasāsanaṃ.

“Not having found peace of mind, my mind not under my control, I then attained a sense of urgency, recollecting the Victor’s teaching.”

41.

41.

‘‘Bahūhi dukkhadhammehi, appamādaratāya me;

Taṇhakkhayo anuppatto, kataṃ buddhassa sāsanaṃ;

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

“Through many painful states, by my delight in heedfulness, the destruction of craving has been attained; the Buddha’s teaching has been fulfilled. Today is my seventh night since craving was dried up.”

Imā gāthā abhāsi.

She uttered these verses.

Tattha cittassa samanti cittassa vūpasamaṃ, cetosamathamaggaphalasamādhīti attho.

Here, “calm of mind” means the stilling of the mind; the meaning is the concentration of mental calm, the path, and the fruit.

Tatoti tasmā cittavasaṃ vattetuṃ asamatthabhāvato. Saṃvegamāpādinti satthari dharantepi pabbajitakiccaṃ matthakaṃ pāpetuṃ asakkontī pacchā kathaṃ pāpayissāmīti saṃvegaṃ ñāṇutrāsaṃ āpajjiṃ. Saritvā jinasāsananti kāṇakacchapopamādisatthuovādaṃ (saṃ. ni. 5.1117; ma. ni. 3.252) anussaritvā. Sesaṃ vuttanayameva.

“Then” means: because of her inability to control her mind. “I attained a sense of urgency” means: thinking, “Even while the Teacher is present, I am unable to bring the duties of one gone forth to completion; how shall I accomplish it later?” she experienced a sense of urgency, a fear born of knowledge. “Recollecting the Victor’s teaching” means: remembering the Teacher’s advice such as the simile of the one-eyed turtle. The rest is as previously explained.

Aparāsāmātherīgāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Other Elder Nun Sāmā is concluded.

2. Uttamātherīgāthāvaṇṇanā

2. The Commentary on the Verses of the Elder Nun Uttamā

Catukkhattuṃ pañcakkhattuntiādikā uttamāya theriyā gāthā. Ayampi purimabuddhesu katādhikārā tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinantī vipassissa bhagavato kāle bandhumatīnagare aññatarassa kuṭumbikassa gehe gharadāsī hutvā nibbatti. Sā vayappattā attano ayyakānaṃ veyyāvaccaṃ karontī jīvati. Tena ca samayena bandhumarājā puṇṇamīdivase uposathiko hutvā purebhattaṃ dānāni datvā pacchābhattaṃ gantvā dhammaṃ suṇāti. Atha mahājanā yathā rājā paṭipajjati, tatheva puṇṇamīdivase [Pg.49] uposathaṅgāni samādāya vattanti. Athassā dāsiyā etadahosi – ‘‘etarahi kho mahārājā mahājanā ca uposathaṅgāni samādāya vattanti, yaṃnūnāhaṃ uposathadivasesu uposathasīlaṃ samādāya vatteyya’’nti. Sā tathā karontī suparisuddhaṃ uposathasīlaṃ rakkhitvā tāvatiṃsesu nibbattā aparāparaṃ sugatīsuyeva saṃsarantī imasmiṃ buddhuppāde sāvatthiyaṃ seṭṭhikule nibbattitvā viññutaṃ patvā paṭācārāya theriyā santike dhammaṃ sutvā pabbajitvā vipassanaṃ paṭṭhapetvā taṃ matthakaṃ pāpetuṃ nāsakkhi. Paṭācārā therī tassā cittācāraṃ ñatvā ovādamadāsi. Sā tassā ovāde ṭhatvā saha paṭisambhidāhi arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. therī 2.2.1-21) –

“Four times, five times”—such are the verses of the Elder Nun Uttamā. She too, having made an aspiration in the presence of previous Buddhas, accumulated wholesome deeds in various existences with the support of liberation. In the time of the Blessed One Vipassī, she was reborn as a household slave in the city of Bandhumatī, in the house of a certain householder. Having come of age, she lived serving her masters. At that time, King Bandhuma, having observed the Uposatha on the full moon day, gave alms before mealtime and went to listen to the Dhamma after mealtime. Then the people, just as the king practiced, also observed the Uposatha vows on the full moon day. Then it occurred to the slave girl: “Now the great king and the people are observing the Uposatha vows. Why should I not also observe the Uposatha precepts on Uposatha days?” Doing so, she maintained the Uposatha precepts in a very pure manner and was reborn in Tāvatiṃsa. Wandering from one good destination to another, she was reborn in a wealthy family in Sāvatthī during this Buddha’s dispensation. Having reached maturity, she heard the Dhamma from the Elder Nun Paṭācārā, went forth, and established insight, but could not bring it to its culmination. Knowing her mental state, the Elder Nun Paṭācārā gave her advice. Abiding by her advice, she attained Arahantship together with the analytical knowledges. Thus it is said in the Apadāna (Ap. Therī 2.2.1–21):

‘‘Nagare bandhumatiyā, bandhumā nāma khattiyo;

Divase puṇṇamāya so, upavasi uposathaṃ.

“In the city of Bandhumatī, there was a noble warrior named Bandhumā. On the full moon day, he observed the Uposatha.

‘‘Ahaṃ tena samayena, kumbhadāsī ahaṃ tahiṃ;

Disvā sarājakaṃ senaṃ, evāhaṃ cintayiṃ tadā.

“At that time, I was a water-carrying slave girl there. Seeing the king with his retinue, I thought thus:

‘‘Rājāpi rajjaṃ chaḍḍetvā, upavasi uposathaṃ;

Saphalaṃ nūna taṃ kammaṃ, janakāyo pamodito.

“‘The king, too, setting aside his kingship, observed the Uposatha. Surely that deed is fruitful, for the populace rejoices.

‘‘Yoniso paccavekkhitvā, duggaccañca daliddataṃ;

Mānasaṃ sampahaṃsitvā, upavasiṃ uposathaṃ.

“‘Having wisely reflected on misfortune and poverty, having gladdened my mind, I observed the Uposatha.

‘‘Ahaṃ uposathaṃ katvā, sammāsambuddhasāsane;

Tena kammena sukatena, tāvatiṃsamagacchahaṃ.

“‘Having observed the Uposatha in the dispensation of the Perfectly Self-Enlightened One, by that well-performed deed I went to Tāvatiṃsa.

‘‘Tattha me sukataṃ byamhaṃ, ubbhayojanamuggataṃ;

Kūṭāgāravarūpetaṃ, mahāsanasubhūsitaṃ.

“‘There my well-made mansion, extending a league upwards, was endowed with excellent peaked roofs, adorned with magnificent seats.

‘‘Accharā satasahassā, upatiṭṭhanti maṃ sadā;

Aññe deve atikkamma, atirocāmi sabbadā.

“‘A hundred thousand celestial nymphs always attend upon me. Surpassing other deities, I always outshine them all.

‘‘Catusaṭṭhidevarājūnaṃ, mahesittamakārayiṃ;

Tesaṭṭhicakkavattīnaṃ, mahesittamakārayiṃ.

“‘I was the chief queen of sixty-four divine kings; I was the chief queen of sixty-three wheel-turning monarchs.

‘‘Suvaṇṇavaṇṇā hutvāna, bhavesu saṃsarāmahaṃ;

Sabbattha pavarā homi, uposathassidaṃ phalaṃ.

“‘Having become golden in complexion, I wandered through existences. Everywhere I am superior; this is the fruit of the Uposatha.

‘‘Hatthiyānaṃ [Pg.50] assayānaṃ, rathayānañca sīvikaṃ;

Labhāmi sabbamevetaṃ, uposathassidaṃ phalaṃ.

“‘I obtain all these conveyances: elephant mounts, horse mounts, chariots, and palanquins. This is the fruit of the Uposatha.

‘‘Soṇṇamayaṃ rūpimayaṃ, athopi phalikāmayaṃ;

Lohitaṅgamayañceva, sabbaṃ paṭilabhāmahaṃ.

“‘Golden, silver, and also crystal, and ruby too—all these I obtain.

‘‘Koseyyakambaliyāni, khomakappāsikāni ca;

Mahagghāni ca vatthāni, sabbaṃ paṭilabhāmahaṃ.

“‘Silken garments, woolen blankets, linen and cotton fabrics, and costly cloths—all these I obtain.

‘‘Annaṃ pānaṃ khādanīyaṃ, vatthasenāsanāni ca;

Sabbametaṃ paṭilabhe, uposathassidaṃ phalaṃ.

“‘Food and drink, edibles, clothing and lodging as well—all these one obtains. This is the fruit of the Uposatha.

‘‘Varagandhañca mālañca, cuṇṇakañca vilepanaṃ;

Sabbametaṃ paṭilabhe, uposathassidaṃ phalaṃ.

“‘Finest fragrance and garlands, anointing powders and perfumes—all this one obtains. This is the fruit of the Uposatha.

‘‘Kūṭāgārañca pāsādaṃ, maṇḍapaṃ hammiyaṃ guhaṃ;

Sabbametaṃ paṭilabhe, uposathassidaṃ phalaṃ.

“‘A peaked-roof house, a palace, a pavilion, a mansion, and a cave—all this one obtains. This is the fruit of the Uposatha.

‘‘Jātiyā sattavassāhaṃ, pabbajiṃ anagāriyaṃ;

Aḍḍhamāse asampatte, arahattamapāpuṇiṃ.

“‘At seven years of age, I went forth into homelessness. Before half a month had passed, I attained Arahantship.

‘‘Kilesā jhāpitā mayhaṃ, bhavā sabbe samūhatā;

Sabbāsavaparikkhīṇā, natthi dāni punabbhavo.

“‘My defilements are burned away, all existences are uprooted. All taints are completely exhausted; now there is no more rebirth.

‘‘Ekanavutito kappe, yaṃ kammamakariṃ tadā;

Duggatiṃ nābhijānāmi, uposathassidaṃ phalaṃ.

“‘Ninety-one aeons ago, I performed that deed. I do not recall any bad destination; this is the fruit of the Uposatha.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“‘My defilements are burned away… the Buddha’s teaching has been done.’”

Arahattaṃ pana patvā attano paṭipattiṃ paccavekkhitvā udānavasena –

Having attained Arahantship, and reviewing her own practice, she uttered this inspired utterance:

42.

42.

‘‘Catukkhattuṃ pañcakkhattuṃ, vihārā upanikkhamiṃ;

Aladdhā cetaso santiṃ, citte avasavattinī.

“Four times, five times, I went out from my dwelling. Not finding peace of mind, I was not in control of my mind.

43.

43.

‘‘Sā bhikkhuniṃ upāgacchiṃ, yā me saddhāyikā ahu;

Sā me dhammamadesesi, khandhāyatanadhātuyo.

“I approached the bhikkhunī who was trustworthy to me. She taught me the Dhamma: the aggregates, sense bases, and elements.

44.

44.

‘‘Tassā [Pg.51] dhammaṃ suṇitvāna, yathā maṃ anusāsi sā;

Sattāhaṃ ekapallaṅkena, nisīdiṃ pītisukhasamappitā;

Aṭṭhamiyā pāde pasāresiṃ, tamokhandhaṃ padāliyā’’ti. –

“Having heard her Dhamma, as she instructed me, for seven days I sat in a single cross-legged posture, immersed in joy and bliss. On the eighth day I stretched out my feet, having shattered the mass of darkness.”

Imā gāthā abhāsi.

She uttered these verses.

Tattha sā bhikkhuniṃ upāgacchiṃ , yā me saddhāyikā ahūti yā mayā saddhātabbā saddheyyavacanā ahosi, taṃ bhikkhuniṃ sāhaṃ upagacchiṃ upasaṅkamiṃ, paṭācārātheriṃ saddhāya vadati. ‘‘Sā bhikkhunī upagacchi, yā me sādhayikā’’tipi pāṭho. Sā paṭācārā bhikkhunī anukampāya maṃ upagacchi, yā mayhaṃ sadatthassa sādhikāti attho. Sā me dhammamadesesi, khandhāyatanadhātuyoti sā paṭācārā therī ‘‘ime pañcakkhandhā, imāni dvādasāyatanāni, imā aṭṭhārasa dhātuyo’’ti khandhādike vibhajitvā dassentī mayhaṃ dhammaṃ desesi.

There, sā bhikkhuniṃ upāgacchiṃ, yā me saddhāyikā ahū: “I approached the bhikkhunī who was trustworthy to me,” meaning, “I approached, I went to, that bhikkhunī whose words were to be trusted, who was trustworthy to me.” She speaks of the Elder Nun Paṭācārā with faith. The reading “Sā bhikkhunī upagacchi, yā me sādhayikā” is also found. The meaning is: “That bhikkhunī Paṭācārā approached me out of compassion, she who was my helper in achieving my own benefit.” Sā me dhammamadesesi, khandhāyatanadhātuyo: “That Elder Nun Paṭācārā taught me the Dhamma, explaining, ‘These are the five aggregates, these are the twelve sense bases, these are the eighteen elements,’ thus analyzing the aggregates and so forth.”

Tassā dhammaṃ suṇitvānāti tassā paṭisambhidāppattāya theriyā santike khandhādivibhāgapubbaṅgamaṃ ariyamaggaṃ pāpetvā desitasaṇhasukhumavipassanādhammaṃ sutvā. Yathā maṃ anusāsi sāti sā therī yathā maṃ anusāsi ovadi, tathā paṭipajjantī paṭipattiṃ matthakaṃ pāpetvāpi sattāhaṃ ekapallaṅkena nisīdiṃ. Kathaṃ? Pītisukhasamappitāti jhānamayena pītisukhena samaṅgībhūtā. Aṭṭhamiyā pāde pasāresiṃ, tamokhandhaṃ padāliyāti anavasesaṃ mohakkhandhaṃ aggamaggena padāletvā aṭṭhame divase pallaṅkaṃ bhindantī pāde pasāresiṃ. Idameva cassā aññābyākaraṇaṃ ahosi.

Tassā dhammaṃ suṇitvāna: “Having heard her Dhamma,” means having heard the subtle and refined Dhamma of insight taught by that Elder Nun who had attained the analytical knowledges, a Dhamma that, with the analysis of the aggregates and so forth as its prelude, leads to the noble path. Yathā maṃ anusāsi sā: “As she instructed me,” means that Elder Nun instructed and advised me, and I, practicing accordingly, brought the practice to its culmination, and sat for seven days in a single cross-legged posture. How? Pītisukhasamappitā: “Immersed in joy and bliss,” means endowed with the joy and bliss born of jhāna. Aṭṭhamiyā pāde pasāresiṃ, tamokhandhaṃ padāliyā: “On the eighth day I stretched out my feet, having shattered the mass of darkness,” means having completely crushed the mass of delusion with the highest path, on the eighth day, breaking the cross-legged posture, I stretched out my feet. This was her declaration of final knowledge.

Uttamātherīgāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Nun Uttamā is concluded.

3. Aparā uttamātherīgāthāvaṇṇanā

3. The Commentary on the Verses of the Other Elder Nun Uttamā

Ye ime satta bojjhaṅgātiādikā aparāya uttamāya theriyā gāthā. Ayampi purimabuddhesu katādhikārā tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinantī vipassissa bhagavato kāle bandhumatīnagare kuladāsī hutvā nibbatti. Sā ekadivasaṃ satthu sāvakaṃ ekaṃ khīṇāsavattheraṃ piṇḍāya carantaṃ disvā pasannamānasā tīṇi modakāni adāsi. Sā [Pg.52] tena puññakammena devamanussesu saṃsarantī imasmiṃ buddhuppāde kosalajanapade aññatarasmiṃ brāhmaṇamahāsālakule nibbattitvā viññutaṃ pattā janapadacārikaṃ carantassa satthu santike dhammaṃ sutvā paṭiladdhasaddhā pabbajitvā nacirasseva saha paṭisambhidāhi arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. therī 2.2.30-36) –

“These seven factors of enlightenment…” and so forth are the verses of another elder nun, Uttamā. She, too, had made an aspiration under previous Buddhas, accumulating wholesome deeds in various existences with conditions conducive to release. In the time of the Buddha Vipassī, she was reborn as a family slave in the city of Bandhumatī. One day, seeing a disciple of the Teacher, an Arahant elder, walking for alms, she gave him three sweet cakes with a joyful mind. Through that meritorious deed, she wandered among devas and humans until, in this Buddha’s dispensation, she was reborn in a great brahmin family in the Kosala country. Gaining understanding, she heard the Dhamma from the Teacher while he was touring the countryside. Having acquired faith, she went forth and soon attained Arahantship together with the analytical knowledges. Thus it is said in the Apadāna (Apadāna, Therī 2.2.30-36):

‘‘Nagare bandhumatiyā, kumbhadāsī ahosahaṃ;

Mama bhāgaṃ gahetvāna, gacchaṃ udakahārikā.

In the city of Bandhumatī, I was a slave girl who carried water pots; taking my portion, I went to fetch water.

‘‘Panthamhi samaṇaṃ disvā, santacittaṃ samāhitaṃ;

Pasannacittā sumanā, modake tīṇidāsahaṃ.

On the road, seeing a monk, peaceful and composed in mind, with a serene and joyful mind, I gave him three sweet cakes.

‘‘Tena kammena sukatena, cetanāpaṇidhīhi ca;

Ekanavutikappāni, vinipātaṃ na gacchahaṃ.

By that well-done deed, and by my intention and aspiration, for ninety-one eons I did not go to a state of loss.

‘‘Sampatti taṃ karitvāna, sabbaṃ anubhaviṃ ahaṃ;

Modake tīṇi datvāna, pattāhaṃ acalaṃ padaṃ.

Having performed that meritorious act, I experienced all its results; having given three sweet cakes, I attained the unshakeable state.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

My defilements are burned away… the Buddha’s teaching has been done.

Arahattaṃ pana patvā attano paṭipattiṃ paccavekkhitvā udānavasena –

Having attained Arahantship, and reviewing her own practice, by way of an inspired utterance she said:

45.

45.

‘‘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 have been developed by me, as taught by the Buddha.

46.

46.

‘‘Suññatassānimittassa, lābhinīhaṃ yadicchakaṃ;

Orasā dhītā buddhassa, nibbānābhiratā sadā.

I am one who gains emptiness and the signless at will; a true daughter of the Buddha, ever delighting in Nibbāna.

47.

47.

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

Vikkhīṇo jātisaṃsāro, natthi dāni punabbhavo’’ti. –

All sensual pleasures have been cut off, both divine and human; the cycle of birth is exhausted, now there is no further becoming.

Imā gāthā abhāsi.

She spoke these verses.

Tattha suññatassānimittassa, lābhinīhaṃ yadicchakanti suññatasamāpattiyā ca animittasamāpattiyā ca ahaṃ yadicchakaṃ lābhinī, tattha yaṃ yaṃ samāpajjituṃ icchāmi yattha yattha yadā yadā, taṃ taṃ tattha tattha tadā tadā samāpajjitvā [Pg.53] viharāmīti attho. Yadipi hi suññatāppaṇihitādināmakassa yassa kassacipi maggassa suññatādibhedaṃ tividhampi phalaṃ sambhavati. Ayaṃ pana therī suññatānimittasamāpattiyova samāpajjati. Tena vuttaṃ – ‘‘suññatassānimittassa, lābhinīhaṃ yadicchaka’’nti. Yebhuyyavasena vā etaṃ vuttaṃ. Nidassanamattametanti apare.

Herein, 'I am one who gains emptiness and the signless at will' means: I am one who gains at will the attainment of emptiness and the attainment of the signless. Whatever I wish to attain, wherever and whenever, that I attain there and then and dwell therein—this is the meaning. Although the threefold fruit, distinguished as emptiness, etc., may arise for any path whatsoever named emptiness, desirelessness, etc., this elder nun attains only the attainments of emptiness and the signless. Therefore it is said: 'I am one who gains emptiness and the signless at will.' Or, this is said by way of generality. Others say it is merely an illustration.

Ye dibbā ye ca mānusāti ye devalokapariyāpannā ye ca manussalokapariyāpannā vatthukāmā, te sabbepi tappaṭibaddhachandarāgappahānena mayā sammadeva ucchinnā, aparibhogārahā katā. Vuttañhi – ‘‘abhabbo, āvuso, khīṇāsavo bhikkhu kāme paribhuñjituṃ. Seyyathāpi pubbe agāriyabhūto’’ti. Sesaṃ vuttanayameva.

‘Both divine and human’ refers to sensual objects pertaining to the world of devas and the world of humans. All these have been rightly cut off by me through the abandonment of desire and lust connected with them, and have been made unfit for enjoyment. For it is said: “Friend, a monk whose taints are destroyed is incapable of enjoying sensual pleasures, as he did formerly when he was a householder.” The rest is as has been explained.

Aparā uttamātherīgāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Nun Uttamā is concluded.

4. Dantikātherīgāthāvaṇṇanā

4. The Commentary on the Verses of the Elder Nun Dantikā

Divāvihārā nikkhammātiādikā dantikāya theriyā gāthā. Ayampi purimabuddhesu katādhikārā tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinantī buddhasuññakāle candabhāgāya nadiyā tīre kinnarayoniyaṃ nibbatti. Sā ekadivasaṃ kinnarehi saddhiṃ kīḷantī vicaramānā addasa aññataraṃ paccekabuddhaṃ aññatarasmiṃ rukkhamūle divāvihāraṃ nisinnaṃ. Disvāna pasannamānasā upasaṅkamitvā sālapupphehi pūjaṃ katvā vanditvā pakkāmi. Sā tena puññakammena devamanussesu saṃsarantī imasmiṃ buddhuppāde sāvatthiyaṃ kosalarañño purohitabrāhmaṇassa gehe nibbattitvā viññutaṃ patvā jetavanapaṭiggahaṇe paṭiladdhasaddhā upāsikā hutvā pacchā mahāpajāpatigotamiyā santike pabbajitvā rājagahe vasamānā ekadivasaṃ pacchābhattaṃ gijjhakūṭaṃ abhiruhitvā divāvihāraṃ nisinnā hatthārohakassa abhiruhanatthāya pādaṃ pasārentaṃ hatthiṃ disvā tadeva ārammaṇaṃ katvā vipassanaṃ vaḍḍhetvā saha paṭisambhidāhi arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. therī 2.2.86-96) –

The verses of the Elder Nun Dantikā, beginning with 'Having emerged from her daytime abiding.' She too, having made her aspiration under previous Buddhas and having accumulated in various existences wholesome karma that is a supporting condition for liberation, was reborn during a Buddha-less period in the womb of a kinnarī on the bank of the Candabhāgā River. One day, while playing and wandering with other kinnaras, she saw a certain Paccekabuddha seated for his daytime abiding at the foot of a tree. With a confident mind, she approached, made an offering of sāla flowers, paid homage, and departed. Through that meritorious deed, she wandered among devas and humans until, during this Buddha’s Dispensation, she was reborn in Sāvatthī in the household of the Kosalan king’s chief brahmin. Having come of age and gained faith at the dedication of the Jeta Grove, she became a lay follower. Later, she went forth under Mahāpajāpatī Gotamī and, while dwelling in Rājagaha, one day after her meal, she ascended the Vulture Peak mountain and sat for her daytime abiding. There, she saw an elephant extending its foot for its rider to mount. Taking that as her object of meditation, she developed insight and attained Arahantship together with the analytical knowledges. Thus it is said in the Apadāna:

‘‘Candabhāgānadītīre[Pg.54], ahosiṃ kinnarī tadā;

Addasaṃ virajaṃ buddhaṃ, sayambhuṃ aparājitaṃ.

On the bank of the Candabhāgā River, I was then a kinnarī. I saw the stainless Buddha, the Self-Enlightened One, the Unconquered.

‘‘Pasannacittā sumanā, vedajātā katañjalī;

Sālamālaṃ gahetvāna, sayambhuṃ abhipūjayiṃ.

With a serene and joyful mind, filled with rapture, with hands clasped in reverence, taking a sāla garland, I worshipped the Self-Enlightened One.

‘‘Tena kammena sukatena, cetanāpaṇidhīhi ca;

Jahitvā kinnarīdehaṃ, tāvatiṃsamagacchahaṃ.

By that well-done deed, and by my intention and aspiration, having abandoned the kinnarī body, I went to the Tāvatiṃsa heaven.

‘‘Chattiṃsadevarājūnaṃ, mahesittamakārayiṃ;

Manasā patthitaṃ mayhaṃ, nibbattati yathicchitaṃ.

I acted as chief queen to thirty-six kings of devas; whatever I wished for in my mind arose just as I desired.

‘‘Dasannaṃ cakkavattīnaṃ, mahesittamakārayiṃ;

Ocitattāva hutvāna, saṃsarāmi bhavesvahaṃ.

I acted as chief queen to ten Wheel-Turning Monarchs. Having accumulated merit, I wandered through states of existence.

‘‘Kusalaṃ vijjate mayhaṃ, pabbajiṃ anagāriyaṃ;

Pūjārahā ahaṃ ajja, sakyaputtassa sāsane.

Wholesome karma is found in me; I have gone forth into homelessness. Today, I am worthy of offerings in the Dispensation of the Sakyan’s Son.

‘‘Visuddhamanasā ajja, apetamanapāpikā;

Sabbāsavaparikkhīṇā, natthi dāni punabbhavo.

Today, with a purified mind, free from evil thoughts, all my taints are utterly destroyed; now there is no further becoming.

‘‘Catunnavutito kappe, yaṃ buddhamabhipūjayiṃ;

Duggatiṃ nābhijānāmi, sālamālāyidaṃ phalaṃ.

Ninety-four eons ago, I worshipped the Buddha; I know of no bad destination—this is the fruit of the sāla garland.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

My defilements are burned away… the Buddha’s teaching has been done.

Arahattaṃ pana patvā attano paṭipattiṃ paccavekkhitvā pītisomanassajātā udānavasena –

Having attained Arahantship and reviewed her own practice, filled with joy and gladness, she uttered this inspired utterance:

48.

48.

‘‘Divāvihārā nikkhamma, gijjhakūṭamhi pabbate;

Nāgaṃ ogāhamuttiṇṇaṃ, nadītīramhi addasaṃ.

Having emerged from my daytime abiding on the Vulture Peak mountain, I saw on the riverbank an elephant that had plunged into the river and come out.

49.

49.

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

Nāgo pasārayī pādaṃ, puriso nāgamāruhi.

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

50.

50.

‘‘Disvā adantaṃ damitaṃ, manussānaṃ vasaṃ gataṃ;

Tato cittaṃ samādhesiṃ, khalu tāya vanaṃ gatā’’ti. – imā gāthā abhāsi;

Having seen the untamed one tamed, brought under the control of humans, thereupon I composed my mind—I who had gone to the forest for this very purpose.” Thus she spoke these verses.

Tattha [Pg.55] nāgaṃ ogāhamuttiṇṇanti hatthināgaṃ nadiyaṃ ogāhaṃ katvā ogayha tato uttiṇṇaṃ. ‘‘Ogayha muttiṇṇa’’nti vā pāṭho. Ma-kāro padasandhikaro. Nadītīramhi addasanti candabhāgāya nadiyā tīre apassiṃ.

Herein, 'an elephant that had plunged into the river and come out' means an elephant that, having plunged into the river, then emerged from it. Alternatively, the reading is 'ogayha muttiṇṇaṃ'. The letter 'm' is for euphonic conjunction. 'I saw on the riverbank' means 'I saw on the bank of the Candabhāgā River'.

Kiṃ karontanti cetaṃ dassetuṃ vuttaṃ ‘‘puriso’’tiādi. Tattha ‘dehi pāda’nti yācatīti ‘‘pādaṃ dehi’’iti piṭṭhiārohanatthaṃ pādaṃ pasāretuṃ saññaṃ deti, yathāparicitañhi saññaṃ dento idha yācatīti vutto.

To show what was being done, it was said, 'a man,' etc. Here, 'requests, “Give your foot”' means he gives the sign, 'Give your foot,' to extend the foot for the purpose of mounting its back. For one giving a sign in a familiar way is here said to be 'requesting'.

Disvā adantaṃ damitanti pakatiyā pubbe adantaṃ idāni hatthācariyena hatthisikkhāya damitadamathaṃ upagamitaṃ. Kīdisaṃ damitaṃ? Manussānaṃ vasaṃ gataṃ yaṃ yaṃ manussā āṇāpenti, taṃ taṃ disvāti yojanā. Tato cittaṃ samādhesiṃ, khalu tāya vanaṃ gatāti khalūti avadhāraṇatthe nipāto. Tato hatthidassanato pacchā, tāya hatthino kiriyāya hetubhūtāya, vanaṃ araññaṃ gatā cittaṃ samādhesiṃyeva. Kathaṃ? ‘‘Ayampi nāma tiracchānagato hatthī hatthidamakassa vasena damathaṃ gato, kasmā manussabhūtāya cittaṃ purisadamakassa satthu vasena damathaṃ na gamissatī’’ti saṃvegajātā vipassanaṃ vaḍḍhetvā aggamaggasamādhinā mama cittaṃ samādhesiṃ accantasamādhānena sabbaso kilese khepesinti attho.

‘Seeing the untamed tamed’ means that which was naturally untamed before has now been brought to tameness and control through the elephant trainer's training and elephant lore. What kind of tamed? ‘Gone under the control of humans’—the meaning is, seeing that it does whatever humans command. Having seen this, truly inspired by that, I went to the forest and composed my mind. ‘Khalu’ is a particle indicating emphasis. After seeing the elephant, because of that elephant’s action, I went to the forest, the wilderness, and indeed composed my mind. How? ‘Even this elephant, born into the animal realm, has been tamed by means of the elephant tamer; why should my mind, I being a human, not be tamed by means of the Teacher, the tamer of persons?’ Thus, with spiritual urgency aroused, having developed insight, I composed my mind through the concentration of the highest path, meaning I completely destroyed all defilements with the utmost concentration.

Dantikātherīgāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of Dantikā Therī is concluded.

5. Ubbiritherīgāthāvaṇṇanā

5. The Commentary on the Verses of Ubbirī the Elder Nun.

Amma, jīvātiādikā ubbiriyā theriyā gāthā. Ayampi purimabuddhesu katādhikārā tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinantī padumuttarassa bhagavato kāle haṃsavatīnagare kulagehe nibbattitvā viññutaṃ pattā ekadivasaṃ mātāpitūsu maṅgalaṃ anubhavituṃ gehantaragatesu adutiyā sayaṃ gehe ohīnā upakaṭṭhāya velāya bhagavato sāvakaṃ ekaṃ khīṇāsavattheraṃ gehadvārasamīpena gacchantaṃ disvā bhikkhaṃ dātukāmā, ‘‘bhante, idha pavisathā’’ti vatvā there gehaṃ paviṭṭhe pañcapatiṭṭhitena theraṃ vanditvā gonakādīhi āsanaṃ paññāpetvā adāsi. Nisīdi thero paññatte [Pg.56] āsane. Sā pattaṃ gahetvā piṇḍapātassa pūretvā therassa hatthe ṭhapesi. Thero anumodanaṃ katvā pakkāmi. Sā tena puññakammena tāvatiṃsesu nibbattitvā tattha yāvatāyukaṃ uḷāradibbasampattiṃ anubhavitvā tato cutā sugatīsuyeva saṃsarantī imasmiṃ buddhuppāde sāvatthiyaṃ gahapatimahāsālakule nibbattitvā ubbirīti laddhanāmā abhirūpā dassanīyā pāsādikā ahosi. Sā vayappattakāle kosalaraññā attano gehaṃ nītā, katipayasaṃvaccharātikkamena ekaṃ dhītaraṃ labhi. Tassā jīvantīti nāmaṃ akaṃsu. Rājā tassā dhītaraṃ disvā tuṭṭhamānaso ubbiriyā abhisekaṃ adāsi. Dhītā panassā ādhāvitvā paridhāvitvā vicaraṇakāle kālamakāsi. Mātā yattha tassā sarīranikkhepo kato, taṃ susānaṃ gantvā divase divase paridevati. Ekadivasaṃ satthu santikaṃ gantvā vanditvā thokaṃ nisīditvā gatā aciravatīnadiyā tīre ṭhatvā dhītaraṃ ārabbha paridevati. Taṃ disvā satthā gandhakuṭiyaṃ yathānisinnova attānaṃ dassetvā ‘‘kasmā vippalapasī’’ti pucchi. ‘‘Mama dhītaraṃ ārabbha vippalapāmi, bhagavā’’ti. ‘‘Imasmiṃ susāne jhāpitā tava dhītaro caturāsītisahassamattā, tāsaṃ katara sandhāya vippalapasī’’ti. Tāsaṃ taṃ taṃ āḷāhanaṭṭhānaṃ dassetvā –

The verses of Ubbirī the Elder Nun, beginning with 'Mother, Jīvā...' She too, having performed meritorious deeds under previous Buddhas, accumulated merit conducive to liberation in various existences. In the time of the Blessed One Padumuttara, she was born in a wealthy family in the city of Haṃsavatī. Having attained maturity, one day, while her parents had gone to another house to enjoy a festival, she remained alone at home. As the time for alms approached, she saw a disciple of the Blessed One, an elder who had destroyed the defilements, passing by near her door. Wishing to offer alms, she said, "Venerable sir, please come in here." When the elder entered, she paid homage to him with the five-point prostration, prepared a seat with rugs and so on, and offered it to him. The elder sat on the prepared seat. She took his bowl, filled it with almsfood, and placed it in the elder’s hands. After expressing his appreciation, the elder departed. Through that meritorious deed, she was reborn in the Tāvatiṃsa heaven, where she enjoyed great divine splendor for the full span of her life. After passing away from there, she continued wandering in happy realms until, in this Buddha’s dispensation, she was born in a wealthy householder family in Sāvatthī, and was named Ubbirī. She was beautiful, pleasant to behold, and charming. When she came of age, she was taken to the home of the King of Kosala. After a few years had passed, she bore a daughter, whom they named Jīvantī. The king, pleased upon seeing her daughter, conferred the anointing upon Ubbirī. But her daughter, while running about and playing, passed away. The mother went to the cemetery where her daughter’s body had been laid, and wept day after day. One day, after paying homage to the Teacher and sitting briefly, she went to the bank of the Aciravatī River and lamented over her daughter. Seeing this, the Teacher, showing himself as if seated in the Perfumed Chamber, asked, "Why do you wail?" She replied, "I wail for my daughter, Blessed One." The Blessed One said, "In this cemetery, approximately eighty-four thousand of your daughters have been cremated. For which one do you wail?" He then showed her the cremation places of each of them:

51.

51.

‘‘Amma jīvāti vanamhi kandasi, attānaṃ adhigaccha ubbiri;

Cullāsītisahassāni, sabbā jīvasanāmikā;

Etamhāḷāhane daḍḍhā, tāsaṃ kamanusocasī’’ti. – saupaḍḍhagāthamāha;

“‘Mother, you weep in the forest, crying, “Jīvā!” Understand yourself, Ubbirī. Eighty-four thousand, all named Jīvā, have been burned on this very cremation ground—for which of them do you grieve?’—thus he spoke a verse and a half.

Tattha, amma, jīvāti mātupacāranāmena dhītuyā ālapanaṃ, idañcassā vippalapanākāradassanaṃ. Vanamhi kandasīti vanamajjhe paridevasi. Attānaṃ adhigaccha ubbirīti ubbiri tava attānameva tāva bujjhassu yāthāvato jānāhi. Cullāsītisahassānīti caturāsītisahassāni. Sabbā jīvasanāmikāti tā sabbāpi jīvanti, yā samānanāmikā. Etamhāḷāhane daḍḍhāti etamhi susāne jhāpitā. Tāsaṃ kamanusocasīti tāsu jīvantīnāmāsu caturāsītisahassamattāsu kaṃ sandhāya tvaṃ anusocasi anusokaṃ āpajjasīti evaṃ satthārā dhamme desite desanānusārena ñāṇaṃ [Pg.57] pesetvā vipassanaṃ ārabhitvā satthu desanāvilāsena attano ca hetusampattiyā yathāṭhātāva vipassanaṃ ussukkāpetvā maggapaṭipāṭiyā aggaphale arahatte patiṭṭhāsi. Tena vuttaṃ apadāne (apa. therī 2.2.37-60) –

Herein, ‘Mother, Jīvā!’ is an address to the daughter using a term of address for a mother; this shows her manner of lamentation. 'You wail in the forest' means you lament in the midst of the forest. 'Understand yourself, Ubbirī' means, Ubbirī, understand your own self as it truly is. 'Eighty-four thousand' means eighty-four thousand. 'All bearing the name Jīvā' means all of them bore the same name, Jīvā. 'Burned in this cremation ground' means they were cremated in this cemetery. 'For whom among them do you grieve?' means, for whom among those eighty-four thousand named Jīvantī do you grieve and experience sorrow? Thus, when the Teacher had taught the Dhamma, following the teaching, she directed her knowledge, began insight meditation, and through the Teacher’s skillful instruction and her own favorable conditions, she diligently developed insight as it truly is. Following the sequence of paths, she was established in the supreme fruit of arahantship. Therefore, it is said in the Apadāna (Apadāna, Therī 2.2.37-60):

‘‘Nagare haṃsavatiyā, ahosiṃ bālikā tadā;

Mātā ca me pitā ceva, kammantaṃ agamaṃsu te.

“In the city of Haṃsavatī, I was a young girl then; my mother and father, they went about their work.

‘‘Majjhanhikamhi sūriye, addasaṃ samaṇaṃ ahaṃ;

Vīthiyā anugacchantaṃ, āsanaṃ paññapesahaṃ.

“At midday, with the sun high, I saw a monk; walking along the street, I prepared a seat for him.

‘‘Gonakāvikatikāhi, paññapetvā mamāsanaṃ;

Pasannacittā sumanā, idaṃ vacanamabraviṃ.

“With rugs and figured spreads, having prepared a seat, with a serene and glad mind, I spoke these words:

‘‘Santattā kuthitā bhūmi, sūro majjhanhike ṭhito;

Mālutā ca na vāyanti, kālo cevettha mehiti.

“The ground is scorched and burning, the sun stands at noon; no winds are blowing, and it is indeed the time for rain.

‘‘Paññattamāsanamidaṃ, tavatthāya mahāmuni;

Anukampaṃ upādāya, nisīda mama āsane.

“This seat is prepared for you, great sage. Out of compassion, please be seated on my seat.”

‘‘Nisīdi tattha samaṇo, sudanto suddhamānaso;

Tassa pattaṃ gahetvāna, yathārandhaṃ adāsahaṃ.

“The monk sat there, well-controlled, with a purified mind. Taking his bowl, I gave what had been cooked.

‘‘Tena kammena sukatena, cetanāpaṇidhīhi ca;

Jahitvā mānusaṃ dehaṃ, tāvatiṃsamagacchahaṃ.

“By that well-done deed, and by volition and aspiration, having abandoned the human body, I went to Tāvatiṃsa.

‘‘Tattha me sukataṃ byamhaṃ, āsanena sunimmitaṃ;

Saṭṭhiyojanamubbedhaṃ, tiṃsayojanavitthataṃ.

“There, I had a well-made celestial mansion, perfectly fashioned due to that seat offering; sixty leagues high and thirty wide.

‘‘Soṇṇamayā maṇimayā, athopi phalikāmayā;

Lohitaṅgamayā ceva, pallaṅkā vividhā mama.

“Made of gold, made of jewels, and also of crystal; made of ruby, indeed, my couches were of various kinds.

‘‘Tūlikāvikatikāhi, kaṭṭissacittakāhi ca;

Uddhaekantalomī ca, pallaṅkā me susaṇṭhitā.

“With cotton mattresses and figured spreads, and with embroidered silk coverings, and with long fleece on one side, my couches were well-prepared.

‘‘Yadā icchāmi gamanaṃ, hāsakhiḍḍasamappitā;

Saha pallaṅkaseṭṭhena, gacchāmi mama patthitaṃ.

“When I wish to go, endowed with laughter and play, along with the finest couch, I go wherever I desire.

‘‘Asītidevarājūnaṃ, mahesittamakārayiṃ;

Sattaticakkavattīnaṃ, mahesittamakārayiṃ.

“I was chief consort to eighty kings of devas; I was chief consort to seventy wheel-turning monarchs.

‘‘Bhavābhave [Pg.58] saṃsarantī, mahābhogaṃ labhāmahaṃ;

Bhoge me ūnatā natthi, ekāsanassidaṃ phalaṃ.

“Wandering in existence after existence, I obtained great wealth; no lack of riches was mine—this is the fruit of one seat offering.

‘‘Duve bhave saṃsarāmi, devatte atha mānuse;

Aññe bhave na jānāmi, ekāsanassidaṃ phalaṃ.

“Two realms I have wandered through—divine and human; other realms I did not know—this is the fruit of one seat offering.

‘‘Duve kule pajāyāmi, khattiye cāpi brāhmaṇe;

Uccākulīnā sabbattha, ekāsanassidaṃ phalaṃ.

“I am born into two families, both warrior and brahmin; of high lineage in every way, this is the fruit of one seat offering.

‘‘Domanassaṃ na jānāmi, cittasantāpanaṃ mama;

Vevaṇṇiyaṃ na jānāmi, ekāsanassidaṃ phalaṃ.

“I know no sorrow, nor any torment of mind; I know no disfigurement—this is the fruit of one seat offering.

‘‘Dhātiyo maṃ upaṭṭhanti, khujjā celāpikā bahū;

Aṅkena aṅkaṃ gacchāmi, ekāsanassidaṃ phalaṃ.

“Nurses attend to me, many hunchbacked female attendants; I go from lap to lap—this is the fruit of one seat offering.

‘‘Aññā nhāpenti bhojenti, aññā ramenti maṃ sadā;

Aññā gandhaṃ vilimpanti, ekāsanassidaṃ phalaṃ.

“Some bathe and feed me, others always delight me; some anoint me with perfumes—this is the fruit of one seat offering.

‘‘Maṇḍape rukkhamūle vā, suññāgāre vasantiyā;

Mama saṅkappamaññāya, pallaṅko upatiṭṭhati.

“Whether in a pavilion, at the foot of a tree, or dwelling in an empty dwelling, knowing my intention, a couch presents itself.”

‘‘Ayaṃ pacchimako mayhaṃ, carimo vattate bhavo;

Ajjāpi rajjaṃ chaḍḍetvā, pabbajiṃ anagāriyaṃ.

"This is my last existence, the final becoming is now; even today, having renounced sovereignty, I have gone forth into homelessness."

‘‘Satasahassito kappe, yaṃ dānamadadiṃ tadā;

Duggatiṃ nābhijānāmi, ekāsanassidaṃ phalaṃ.

"A hundred thousand aeons ago, I gave that gift; since then, I have not known a woeful state. This is the fruit of a single meal."

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

"My defilements are burned away... the Buddha's teaching has been done."

Arahatte pana patiṭṭhāya attanā adhigatavisesaṃ pakāsentī –

Having become established in Arahantship, she declares the special attainment realized by herself –

52.

52.

‘‘Abbahī tava me sallaṃ, duddasaṃ hadayassitaṃ;

Yaṃ me sokaparetāya, dhītusokaṃ byapānudi.

"You have drawn out the dart from me, hard to see, lodged in my heart; for me, who was overcome by grief, you have dispelled the sorrow for my daughter."

53.

53.

‘‘Sājja abbūḷhasallāhaṃ, nicchātā parinibbutā;

Buddhaṃ dhammañca saṅghañca, upemi saraṇaṃ muni’’nti. –

"Today, with the dart plucked out, without craving, fully stilled, to the Buddha, the Dhamma, and the Sangha I go for refuge, O Sage."

Imā dve gāthā abhāsi.

She recited these two verses.

Tattha [Pg.59] abbahī vata me sallaṃ, duddasaṃ hadayassitanti anupacitakusalasambhārehi yāthāvato duddasaṃ mama cittasannissitaṃ pīḷājananato dunnīharaṇato anto tudanato ca ‘‘salla’’nti laddhanāmaṃ sokaṃ taṇhañca abbahī vata nīhari vata. Yaṃ me sokaparetāyāti yasmā sokena abhibhūtāya mayhaṃ dhītusokaṃ byapānudi anavasesato nīhari, tasmā abbahī vata me sallanti yojanā.

Therein, regarding the words, 'Indeed, you have drawn out my dart, hard to see, lodged in the heart': this grief and craving, based in my mind and named a 'dart' because it causes affliction, is difficult to remove, and pierces within, is truly hard to see for those who have not accumulated a store of wholesome qualities. He has indeed drawn it out, indeed removed it. Regarding the words, 'for me who was overcome by grief': because for me, who was overwhelmed by sorrow, he dispelled the sorrow for my daughter without remainder, therefore the construction is, 'Indeed, you have drawn out my dart.'

Sājja abbūḷhasallāhanti sā ahaṃ ajja sabbaso uddhaṭataṇhāsallā tato eva nicchātā parinibbutā. Muninti sabbaññubuddhaṃ tadupadesitamaggaphalanibbānapabhedaṃ navavidhalokuttaradhammañca, tattha patiṭṭhitaṃ aṭṭhaariyapuggalasamūhasaṅkhātaṃ saṅghañca, anuttarehi tehi yojanato sakalavaṭṭadukkhavināsanato ca saraṇaṃ tāṇaṃ leṇaṃ parāyaṇanti, upemi upagacchāmi bujjhāmi sevāmi cāti attho.

Regarding the words, 'Today, with the dart plucked out, I am without craving, fully stilled': I, today, have the dart of craving completely extracted, and for that very reason I am without craving, fully extinguished. Regarding 'O Sage': I go for refuge to the omniscient Buddha; to the ninefold supramundane Dhamma, comprising the distinctions of path, fruit, and Nibbāna taught by him; and to the Sangha, established therein, which is the community of the eight noble individuals. Because they are unsurpassed and destroy all the suffering of the cycle of rebirth, they are a refuge, a protection, a shelter, and the ultimate goal. 'I go' means I approach, I draw near, I understand, and I serve. This is the meaning.

Ubbiritherīgāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Nun Ubbirī is finished.

6. Sukkātherīgāthāvaṇṇanā

6. The Commentary on the Verses of the Elder Nun Sukkā

Kiṃme katā rājagahetiādikā sukkāya theriyā gāthā. Ayampi purimabuddhesu katādhikārā tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinantī vipassissa bhagavato kāle bandhumatīnagare kulagehe nibbattitvā viññutaṃ pattā upāsikāhi saddhiṃ vihāraṃ gantvā satthu santike dhammaṃ sutvā paṭiladdhasaddhā pabbajitvā bahussutā dhammadharā paṭibhānavatī ahosi. Sā tattha bahūni vassasahassāni brahmacariyaṃ caritvā puthujjanakālakiriyameva katvā tusite nibbatti. Tathā sikhissa bhagavato, vessabhussa bhagavato kāleti evaṃ tiṇṇaṃ sammāsambuddhānaṃ sāsane sīlaṃ rakkhitvā bahussutā dhammadharā ahosi, tathā kakusandhassa, koṇāgamanassa, kassapassa ca bhagavato sāsane pabbajitvā visuddhasīlā bahussutā dhammakathikā ahosi.

“What have I done in Rājagaha?” and so on, are the verses of the Elder Nun Sukkā. She, too, had laid the foundation of her resolve under former Buddhas. In various existences, accumulating wholesome karma that was a supporting condition for liberation, she was born into a family in the city of Bandhumatī during the time of the Blessed One Vipassī. Having come of age, she went to the monastery with laywomen, listened to the Dhamma in the presence of the Teacher, and gained faith. Having gone forth, she became learned, a bearer of the Dhamma, and eloquent. There, having lived the holy life for many thousands of years, she died as an ordinary person and was reborn in the Tusita realm. Similarly, in the dispensations of the Blessed Ones Sikhī and Vessabhū, she kept the precepts, became learned, and a bearer of the Dhamma. Likewise, in the dispensations of the Blessed Ones Kakusandha, Koṇāgamana, and Kassapa, she went forth, was of purified virtue, learned, and a speaker of the Dhamma.

Evaṃ sā tattha tattha bahuṃ puññaṃ upacinitvā sugatīsuyeva saṃsarantī imasmiṃ buddhuppāde rājagahanagare gahapatimahāsālakule nibbatti, sukkātissā nāmaṃ ahosi. Sā viññutaṃ pattā satthu rājagahapavesane laddhappasādā [Pg.60] upāsikā hutvā aparabhāge dhammadinnāya theriyā santike dhammaṃ sutvā sañjātasaṃvegā tassā eva santike pabbajitvā vipassanāya kammaṃ karontī nacirasseva saha paṭisambhidāhi arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. therī 2.4.111-142) –

Thus, accumulating much merit in various places, wandering on only in happy destinies, she was reborn in the city of Rājagaha during the appearance of this Buddha, in the family of a wealthy householder, and her name became Sukkā. Having reached the age of discernment, she gained faith when the Teacher entered Rājagaha and became a lay follower. Later, having heard the Dhamma in the presence of the Elder Nun Dhammadinnā, she was stirred with urgency, and went forth under her guidance. Practicing insight, she soon attained Arahantship together with the analytical knowledges. As it is said in the Apadāna:

‘‘Ekanavutito kappe, vipassī nāma nāyako;

Uppajji cārudassano, sabbadhammavipassako.

"Ninety-one aeons ago, the leader named Vipassī, lovely to behold, arose, the seer of all things."

‘‘Tadāhaṃ bandhumatiyaṃ, jātā aññatare kule;

Dhammaṃ sutvāna munino, pabbajiṃ anagāriyaṃ.

"Then in Bandhumatī, I was born in a certain family; having heard the Dhamma of the Sage, I went forth into homelessness."

‘‘Bahussutā dhammadharā, paṭibhānavatī tathā;

Vicittakathikā cāpi, jinasāsanakārikā.

"Learned, upholding the Dhamma, and also eloquent, a skilled and varied speaker, I carried out the Conqueror’s teaching."

‘‘Tadā dhammakathaṃ katvā, hitāya janataṃ bahuṃ;

Tato cutāhaṃ tusitaṃ, upapannā yasassinī.

"Then, having given a Dhamma talk for the benefit of many people, after passing away from there, I, a glorious one, arose in Tusita."

‘‘Ekattiṃse ito kappe, sikhī viya sikhī jino;

Tapanto yasasā loke, uppajji vadataṃ varo.

"Thirty-one aeons ago, the Victor Sikhī, like a flame, arose in the world, radiant with glory, the best of speakers."

‘‘Tadāpi pabbajitvāna, buddhasāsanakovidā;

Jotetvā jinavākyāni, tatopi tidivaṃ gatā.

"Then too, having gone forth, skilled in the Buddha’s Dispensation, illuminating the Victor’s words, from there I went to the divine realm."

‘‘Ekattiṃseva kappamhi, vessabhū nāma nāyako;

Uppajjittha mahāñāṇī, tadāpi ca tathevahaṃ.

"In that same thirty-first aeon, a leader named Vessabhū, endowed with great wisdom, arose; at that time, I was also the same."

‘‘Pabbajitvā dhammadharā, jotayiṃ jinasāsanaṃ;

Gantvā marupuraṃ rammaṃ, anubhosiṃ mahāsukhaṃ.

"Having gone forth, a bearer of the Dhamma, I illuminated the teaching of the Conqueror. Going to the delightful city of the gods, I experienced great bliss."

‘‘Imamhi bhaddake kappe, kakusandho jinuttamo;

Uppajji narasaraṇo, tadāpi ca tathevahaṃ.

"In this auspicious aeon, Kakusandha, the supreme conqueror, arose, a refuge for humanity; and so too was I then."

‘‘Pabbajitvā munimataṃ, jotayitvā yathāyukaṃ;

Tato cutāhaṃ tidivaṃ, agaṃ sabhavanaṃ yathā.

"Having gone forth, I illuminated the sage’s teaching for as long as my life lasted; then, passing away from there, I went to the divine realm as if to my own home."

‘‘Imasmiṃyeva kappamhi, koṇāgamananāyako;

Uppajji lokasaraṇo, araṇo amataṅgato.

"In this very aeon, the leader Koṇāgamana arose, a refuge for the world, free from conflict, gone to the Deathless."

‘‘Tadāpi [Pg.61] pabbajitvāna, sāsane tassa tādino;

Bahussutā dhammadharā, jotayiṃ jinasāsanaṃ.

"Then too, having gone forth in the dispensation of that Such-a-One, learned and a bearer of the Dhamma, I illuminated the Victor’s teaching."

‘‘Imasmiṃyeva kappamhi, kassapo munimuttamo;

Uppajji lokasaraṇo, araṇo maraṇantagū.

"In this very aeon, Kassapa, the supreme sage, arose, a refuge for the world, free from conflict, one who has reached the end of death."

‘‘Tassāpi naravīrassa, pabbajitvāna sāsane;

Pariyāpuṭasaddhammā, paripucchā visāradā.

"In the dispensation of that hero of men, having gone forth, I was versed in the True Dhamma and skilled in questioning."

‘‘Susīlā lajjinī ceva, tīsu sikkhāsu kovidā;

Bahuṃ dhammakathaṃ katvā, yāvajīvaṃ mahāmune.

"Virtuous and modest, skilled in the three trainings, I gave many Dhamma talks for my entire life, O great sage."

‘‘Tena kammavipākena, cetanāpaṇidhīhi ca;

Jahitvā mānusaṃ dehaṃ, tāvatiṃsamagacchahaṃ.

"By the result of that action, and by my intentions and aspirations, having left the human body, I went to the heaven of the Thirty-Three."

‘‘Pacchime ca bhave dāni, giribbajapuruttame;

Jātā seṭṭhikule phīte, mahāratanasañcaye.

"Now, in this final existence, in the excellent city of Giribbaja, I was born into a prosperous merchant family with a great store of jewels."

‘‘Yadā bhikkhusahassena, parivuto lokanāyako;

Upāgami rājagahaṃ, sahassakkhena vaṇṇito.

When the leader of the world, surrounded by a thousand monks, approached Rājagaha, praised by the thousand-eyed one,

‘‘Danto dantehi saha purāṇajaṭilehi, vippamutto vippamuttehi;

Siṅgīnikkhasavaṇṇo, rājagahaṃ pāvisi bhagavā.

Tamed, with the tamed former matted-hair ascetics; freed, with the freed; with the hue of refined gold, the Blessed One entered Rājagaha.

‘‘Disvā buddhānubhāvaṃ taṃ, sutvāva guṇasañcayaṃ;

Buddhe cittaṃ pasādetvā, pūjayiṃ taṃ yathābalaṃ.

Having seen that majestic power of the Buddha, and having heard of his accumulation of virtues, having established confidence in the Buddha, I worshipped him according to my ability.

‘‘Aparena ca kālena, dhammadinnāya santike;

Agārā nikkhamitvāna, pabbajiṃ anagāriyaṃ.

And at a later time, in the presence of Dhammadinnā, having gone forth from home, I entered the homeless life.

‘‘Kesesu chijjamānesu, kilese jhāpayiṃ ahaṃ;

Uggahiṃ sāsanaṃ sabbaṃ, pabbajitvā cirenahaṃ.

As my hair was being cut, I burned away the defilements; having gone forth, after a long time I mastered the entire teaching.

‘‘Tato dhammamadesesiṃ, mahājanasamāgame;

Dhamme desiyamānamhi, dhammābhisamayo ahu.

Then I taught the Dhamma in great assemblies; while the Dhamma was being taught, a penetration of the Dhamma occurred.

‘‘Nekapāṇasahassānaṃ, taṃ viditvātivimhito;

Abhippasanno me yakkho, bhamitvāna giribbajaṃ.

Knowing this concerning many thousands of beings, a yakkha, greatly astounded and filled with faith in me, wandered about Giribbaja, exclaiming:

‘‘Kiṃme [Pg.62] katā rājagahe manussā, madhuṃ pītāva acchare;

Ye sukkaṃ na upāsanti, desentiṃ amataṃ padaṃ.

What is wrong with the people of Rājagaha, that they sit as if stupefied by honey? They do not attend upon Sukkā, who teaches the deathless state!

‘‘Tañca appaṭivānīyaṃ, asecanakamojavaṃ;

Pivanti maññe sappaññā, valāhakamivaddhagū.

That irresistible, delectable, and nourishing essence, the wise, I think, drink, as travelers drink from a rain cloud.

‘‘Iddhīsu ca vasī homi, dibbāya sotadhātuyā;

Cetopariyañāṇassa, vasī homi mahāmune.

I am a master of spiritual powers and of the divine ear element; I am a master of the knowledge of others' minds, O great sage.

‘‘Pubbenivāsaṃ jānāmi, dibbacakkhu visodhitaṃ;

Sabbāsavaparikkhīṇā, natthi dāni punabbhavo.

I know my previous existences, the divine eye is purified; all taints are utterly destroyed, now there is no future existence.

‘‘Atthadhammaniruttīsu, paṭibhāne tatheva ca;

Ñāṇaṃ mama mahāvīra, uppannaṃ tava santike.

In meaning, in the Dhamma, in language, and likewise in ready wit, knowledge has arisen in me in your presence, O great hero.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

My defilements are burned away... the Buddha's teaching has been done.

Arahattaṃ pana patvā pañcasatabhikkhuniparivārā mahādhammakathikā ahosi. Sā ekadivasaṃ rājagahe piṇḍāya caritvā katabhattakiccā bhikkhunupassayaṃ pavisitvā sannisinnāya mahatiyā parisāya madhubhaṇḍaṃ pīḷetvā sumadhuraṃ pāyentī viya amatena abhisiñcantī viya dhammaṃ deseti. Parisā cassā dhammakathaṃ ohitasotā avikkhittacittā sakkaccaṃ suṇāti. Tasmiṃ khaṇe theriyā caṅkamanakoṭiyaṃ rukkhe adhivatthā devatā dhammadesanāya pasannā rājagahaṃ pavisitvā rathiyāya rathiyaṃ siṅghāṭakena siṅghāṭakaṃ vicaritvā tassā guṇaṃ vibhāventī –

Having attained arahantship, she became a great preacher of the Dhamma, with a retinue of five hundred bhikkhunīs. One day, after going for alms in Rājagaha and completing her meal, she entered the bhikkhunīs’ residence. Seated amidst a large assembly, she taught the Dhamma as if squeezing a honeycomb and serving its sweet liquid, as if anointing them with the deathless. The assembly listened to her Dhamma talk with attentive ears and undistracted minds, respectfully. At that moment, a deity dwelling in a tree at the end of the elder’s walking path, pleased with the Dhamma teaching, entered Rājagaha. Wandering from street to street and from crossroads to crossroads, she proclaimed her virtues:

54.

54.

‘‘Kiṃme katā rājagahe manussā, madhuṃ pītāva acchare;

Ye sukkaṃ na upāsanti, desentiṃ buddhasāsanaṃ.

What is wrong with the people in Rājagaha, that they sit as if having drunk honey? They do not attend upon Sukkā, who teaches the Buddha's dispensation.

55.

55.

‘‘Tañca appaṭivānīyaṃ, asecanakamojavaṃ;

Pivanti maññe sappaññā, valāhakamivaddhagū’’ti. –

That irresistible, delectable, and nourishing essence, the wise, I think, drink, as travelers drink from a cloud.

Imā dve gāthā abhāsi.

She spoke these two verses.

Tattha kiṃme katā rājagahe manussāti ime rājagahe manussā kiṃ katā, kismiṃ nāma kicce byāvaṭā. Madhuṃ pītāva acchareti yathā bhaṇḍamadhuṃ gahetvā madhuṃ pītavanto visaññino hutvā sīsaṃ ukkhipituṃ na sakkonti[Pg.63], evaṃ imepi dhammasaññāya visaññino hutvā maññe sīsaṃ ukkhipituṃ na sakkonti, kevalaṃ acchantiyevāti attho. Ye sukkaṃ na upāsanti, desentiṃ buddhasāsananti buddhassa bhagavato sāsanaṃ yāthāvato desentiṃ pakāsentiṃ sukkaṃ theriṃ ye na upāsanti na payirupāsanti. Te ime rājagahe manussā kiṃ katāti yojanā.

Herein, 'What is wrong with the people in Rājagaha' means: what have these people in Rājagaha done, in what business are they engaged? 'They sit as if they have drunk honey' means: just as those who have taken and drunk honey from a pot become senseless and are unable to lift their heads, so too these people, I suppose, having become senseless and devoid of perception of the Dhamma, are unable to lift their heads; the meaning is that they just sit there. 'They do not attend upon Sukkā, who teaches the Buddha's dispensation' means: they who do not attend upon, do not wait upon, the Elder Sukkā, who teaches and proclaims the dispensation of the Buddha, the Blessed One, in its true nature. The connection is: 'What is wrong with these people in Rājagaha?'

Tañca appaṭivānīyanti tañca pana dhammaṃ anivattitabhāvāvahaṃ niyyānikaṃ, abhikkantatāya vā yathā sotujanasavanamanoharabhāvena anapanīyaṃ, asecanakaṃ anāsittakaṃ pakatiyāva mahārasaṃ tato eva ojavantaṃ. ‘‘Osadha’’ntipi pāḷi. Vaṭṭadukkhabyādhitikicchāya osadhabhūtaṃ. Pivanti maññe sappaññā, valāhakamivaddhagūti valāhakantarato nikkhantaṃ udakaṃ nirudakakantāre pathagā viya taṃ dhammaṃ sappaññā paṇḍitapurisā pivanti maññe pivantā viya suṇanti.

'And that which is irresistible' means: that Dhamma which leads out, bringing a state of non-returning; or, because of its excellence, it is irresistible as it is delightful to the ears of the listeners. 'Delectable' means not needing anything sprinkled on it, being naturally of great flavor, and therefore nourishing. 'Medicine' is also a reading; it is a medicine for treating the sickness of the suffering of the round. 'The wise, I think, drink it, as travelers drink from a cloud' means: just as travelers in a waterless wilderness drink water coming from a cloud, so too the wise, the intelligent, listen to that Dhamma as if drinking it.

Manussā taṃ sutvā pasannamānasā theriyā santikaṃ upasaṅkamitvā sakkaccaṃ dhammaṃ suṇiṃsu. Aparabhāge theriyā āyupariyosāne parinibbānakāle sāsanassa niyyānikabhāvavibhāvanatthaṃ aññaṃ byākarontī –

Hearing this, the people, with minds full of faith, approached the elder and listened respectfully to the Dhamma. Later, at the end of the elder’s lifespan, at the time of her final extinguishment, to reveal the liberating nature of the Teaching, she declared another verse:

56.

56.

‘‘Sukkā sukkehi dhammehi, vītarāgā samāhitā;

Dhāreti antimaṃ dehaṃ, jetvā māraṃ savāhana’’nti. – imaṃ gāthaṃ abhāsi;

Sukkā, with her pure qualities, free from passion, composed, bears this final body, having conquered Māra with his mount." She spoke this verse.

Tattha sukkāti sukkātherī attānameva paraṃ viya dasseti. Sukkehi dhammehīti suparisuddhehi lokuttaradhammehi. Vītarāgā samāhitāti aggamaggena sabbaso vītarāgā arahattaphalasamādhinā samāhitā. Sesaṃ vuttanayameva.

Herein, 'Sukkā' refers to the Elder Sukkā, who speaks of herself as if she were another. 'With pure qualities' means with the thoroughly purified supramundane qualities. 'Free from passion, composed' means completely free from passion by means of the supreme path, and composed with the concentration of the fruition of Arahantship. The rest is as has been explained.

Sukkātherīgāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Sukkā is finished.

7. Selātherīgāthāvaṇṇanā

7. The Commentary on the Verses of the Elder Selā

Natthi [Pg.64] nissaraṇaṃ loketiādikā selāya theriyā gāthā. Ayampi purimabuddhesu katādhikārā tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinantī haṃsavatīnagare kulagehe nibbattitvā viññutaṃ pattā mātāpitūhi samānajātikassa kulaputtassa dinnā, tena saddhiṃ bahūni vassasatāni sukhasaṃvāsaṃ vasitvā tasmiṃ kālaṅkate sayampi addhagatā vayoanuppattā saṃvegajātā kiṃkusalagavesinī kālena kālaṃ ārāmena ārāmaṃ vihārena vihāraṃ anuvicarati ‘‘samaṇabrāhmaṇānaṃ santike dhammaṃ sossāmī’’ti. Sā ekadivasaṃ satthu bodhirukkhaṃ upasaṅkamitvā ‘‘yadi buddho bhagavā asamo asamasamo appaṭipuggalo, dassetu me ayaṃ bodhi pāṭihāriya’’nti nisīdi. Tassā tathā cittuppādasamanantarameva bodhi pajjali, sabbasovaṇṇamayā sākhā uṭṭhahiṃsu, sabbā disā virociṃsu. Sā taṃ pāṭihāriyaṃ disvā pasannamānasā garucittīkāraṃ upaṭṭhapetvā sirasi añjaliṃ paggayha sattarattindivaṃ tattheva nisīdi. Sattame divase uḷāraṃ pūjāsakkāraṃ akāsi. Sā tena puññakammena devamanussesu saṃsarantī imasmiṃ buddhuppāde āḷavīraṭṭhe āḷavikassa rañño dhītā hutvā nibbatti. Selātissā nāmaṃ ahosi. Āḷavikassa pana rañño dhītāti katvā āḷavikātipi naṃ voharanti. Sā viññutaṃ pattā satthari āḷavakaṃ dametvā tassa hatthe pattacīvaraṃ datvā tena saddhiṃ āḷavīnagaraṃ upagate dārikā hutvā raññā saddhiṃ satthu santikaṃ upagantvā dhammaṃ sutvā paṭiladdhasaddhā upāsikā ahosi. Sā aparabhāge sañjātasaṃvegā bhikkhunīsu pabbajitvā katapubbakiccā vipassanaṃ paṭṭhapetvā saṅkhāre sammasantī upanissayasampannattā paripakkañāṇā nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. therī 2.2.61-85) –

“There is no escape in the world,” and so forth, are the verses of the Elder Selā. She too, having made her resolve under previous Buddhas, accumulated wholesome karma that served as a foundation for liberation in various existences. Born in a noble family in the city of Haṃsavatī, she attained maturity and was given by her parents to a young man of equal birth. With him, she lived happily for many hundreds of years. When he passed away, she herself, having grown old and advanced in years, was struck with a sense of urgency and sought what was wholesome. From time to time, she wandered from park to park, from monastery to monastery, thinking, “I will hear the Dhamma in the presence of ascetics and brahmins.” One day, she approached the Teacher’s Bodhi tree and sat down, thinking, “If the Blessed One, the Buddha, is indeed unequaled, peerless, incomparable, then let this Bodhi tree show me a miracle.” Immediately upon that thought arising in her mind, the Bodhi tree blazed forth; its branches all turned to gold, and all directions shone. Seeing this miracle, her mind filled with faith, showing great reverence, she raised her joined hands to her head and sat there for seven days and nights. On the seventh day, she performed a grand offering. Through that meritorious deed, she wandered through the realms of devas and humans until, in this Buddha’s dispensation, she was reborn as the daughter of King Āḷavika in the country of Āḷavī. Her name was Selā. However, because she was the daughter of King Āḷavika, they also called her Āḷavikā. Having attained maturity, when the Teacher, after taming Āḷavaka and giving him the almsbowl and robes, arrived in the city of Āḷavī with him, she, as a young girl, went with the king to the Teacher’s presence, heard the Dhamma, and became a lay follower who had gained faith. Later, stirred by urgency, she ordained among the bhikkhunīs, fulfilled her preliminary duties, established insight, and contemplating the formations, her knowledge matured. Due to her strong foundation, she soon attained arahantship. Thus it is said in the Apadāna:

‘‘Nagare haṃsavatiyā, cārikī āsahaṃ tadā;

Ārāmena ca ārāmaṃ, carāmi kusalatthikā.

“In the city of Haṃsavatī, I was then a wanderer; from park to park I wandered, seeking what is wholesome.”

‘‘Kāḷapakkhamhi divase, addasaṃ bodhimuttamaṃ;

Tattha cittaṃ pasādetvā, bodhimūle nisīdahaṃ.

“On a day in the dark fortnight, I saw the supreme Bodhi tree; having inspired confidence in my mind there, I sat down at the root of the Bodhi tree.”

‘‘Garucittaṃ [Pg.65] upaṭṭhetvā, sire katvāna añjaliṃ;

Somanassaṃ pavedetvā, evaṃ cintesi tāvade.

“Having established a reverential mind, having placed my joined hands on my head, having expressed my joy, I then considered thus:”

‘‘Yadi buddho amitaguṇo, asamappaṭipuggalo;

Dassetu pāṭihīraṃ me, bodhi obhāsatu ayaṃ.

“If the Buddha is of immeasurable virtue, an unequaled and incomparable person, let this Bodhi tree show me a miracle, let it shine forth!”

‘‘Saha āvajjite mayhaṃ, bodhi pajjali tāvade;

Sabbasoṇṇamayā āsi, disā sabbā virocati.

“As soon as I had reflected, the Bodhi tree blazed forth at once; it became entirely golden, and all directions shone.”

‘‘Sattarattindivaṃ tattha, bodhimūle nisīdahaṃ;

Sattame divase patte, dīpapūjaṃ akāsahaṃ.

“For seven days and nights I sat there at the root of the Bodhi tree; when the seventh day arrived, I made an offering of lamps.”

‘‘Āsanaṃ parivāretvā, pañcadīpāni pajjaluṃ;

Yāva udeti sūriyo, dīpā me pajjaluṃ tadā.

“Having surrounded the seat, five lamps blazed; my lamps blazed then until the sun rose.”

‘‘Tena kammena sukatena, cetanāpaṇidhīhi ca;

Jahitvā mānusaṃ dehaṃ, tāvatiṃsamagacchahaṃ.

“By that well-done deed, and by my intentions and aspirations, having abandoned the human body, I went to Tāvatiṃsa.”

‘‘Tattha me sukataṃ byamhaṃ, pañcadīpāti vuccati;

Saṭṭhiyojanamubbedhaṃ, tiṃsayojanavitthataṃ.

“There my well-made mansion, called ‘Five Lamps,’ was sixty leagues high and thirty leagues wide.”

‘‘Asaṅkhiyāni dīpāni, parivāre jaliṃsu me;

Yāvatā devabhavanaṃ, dīpālokena jotati.

“Innumerable lamps blazed around me; the entire divine abode shone with the light of the lamps.”

‘‘Parammukhā nisīditvā, yadi icchāmi passituṃ;

Uddhaṃ adho ca tiriyaṃ, sabbaṃ passāmi cakkhunā.

“Seated with my face turned away, if I wish to see, I see everything with my eye: upward, downward, and across.”

‘‘Yāvatā abhikaṅkhāmi, daṭṭhuṃ sugataduggate;

Tattha āvaraṇaṃ natthi, rukkhesu pabbatesu vā.

“As far as I wished to see, whether those in good or bad destinations, there was no obstruction there, neither by trees nor by mountains.”

‘‘Asītidevarājūnaṃ, mahesittamakārayiṃ;

Satānaṃ cakkavattīnaṃ, mahesittamakārayiṃ.

“I exercised sovereignty over eighty kings of devas; I exercised sovereignty over a hundred wheel-turning monarchs.”

‘‘Yaṃ yaṃ yonupapajjāmi, devattaṃ atha mānusaṃ;

Dīpasatasahassāni, parivāre jalanti me.

“In whatever existence I am reborn, whether divine or human, a hundred thousand lamps blaze around me.”

‘‘Devalokā cavitvāna, uppajjiṃ mātukucchiyaṃ;

Mātukucchigatā santī, akkhi me na nimīlati.

“Having passed away from the deva world, I was reborn in my mother's womb; while in my mother's womb, my eyes did not close.”

‘‘Dīpasatasahassāni, puññakammasamaṅgitā;

Jalanti sūtikāgehe, pañcadīpānidaṃ phalaṃ.

“A hundred thousand lamps, endowed by my meritorious deed, blaze in the birthing chamber; this is the fruit of the five lamps.”

‘‘Pacchime [Pg.66] bhave sampatte, mānasaṃ vinivattayiṃ;

Ajarāmataṃ sītibhāvaṃ, nibbānaṃ phassayiṃ ahaṃ.

“Having reached my final existence, I turned my mind away from it; I experienced the unaging, deathless, cool state—Nibbāna.”

‘‘Jātiyā sattavassāhaṃ, arahattamapāpuṇiṃ;

Upasampādayī buddho, guṇamaññāya gotamo.

“At the age of seven years, I attained arahantship; the Buddha Gotama, having understood my qualities, gave me the higher ordination.”

‘‘Maṇḍape rukkhamūle vā, suññāgāre vasantiyā;

Tadā pajjalate dīpaṃ, pañcadīpānidaṃ phalaṃ.

“Whether dwelling in a pavilion, at the root of a tree, or in an empty abode, a lamp always blazes for me—this is the fruit of the five lamps.”

‘‘Dibbacakkhuvisuddhaṃ me, samādhikusalā ahaṃ;

Abhiññāpāramippattā, pañcadīpānidaṃ phalaṃ.

“My divine eye is purified, I am skilled in concentration; I have attained the perfection of the higher knowledges—this is the fruit of the five lamps.”

‘‘Sabbavositavosānā, katakiccā anāsavā;

Pañcadīpā mahāvīra, pāde vandāmi cakkhuma.

“Having lived the holy life to its conclusion, my duty done, free from taints; I, Pañcadīpā, O Great Hero, worship at your feet, O Visionary One.”

‘‘Satasahassito kappe, yaṃ dīpamadadiṃ tadā;

Duggatiṃ nābhijānāmi, pañcadīpānidaṃ phalaṃ.

“A hundred thousand eons ago, when I gave that lamp offering, I know of no bad destination—this is the fruit of the five lamps.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burned away… the Buddha's teaching has been done.”

Arahattaṃ pana patvā therī sāvatthiyaṃ viharantī ekadivasaṃ pacchābhattaṃ sāvatthito nikkhamitvā divāvihāratthāya andhavanaṃ pavisitvā aññatarasmiṃ rukkhamūle nisīdi. Atha naṃ māro vivekato vicchedetukāmo aññātakarūpena upagantvā –

Having attained arahantship, the elder nun, while dwelling at Sāvatthī, one day, after her meal, went out from Sāvatthī and entered the Andhavana for her day's abiding. She sat down at the root of a certain tree. Then Māra, wishing to cut her off from solitude, approached her in the guise of an unknown person and spoke this verse:

57.

57.

‘‘Natthi nissaraṇaṃ loke, kiṃ vivekena kāhasi;

Bhuñjāhi kāmaratiyo, māhu pacchānutāpinī’’ti. – gāthamāha;

“There is no escape in the world; what will you do with seclusion? Enjoy sensual delights; do not be one who is later regretful.”

Tassattho – imasmiṃ loke sabbasamayesupi upaparikkhīyamānesu nissaraṇaṃ nibbānaṃ nāma natthi tesaṃ tesaṃ samaṇabrāhmaṇānaṃ chandaso paṭiññāyamānaṃ vohāramattamevetaṃ, tasmā kiṃ vivekena kāhasi evarūpe sampannapaṭhamavaye ṭhitā iminā kāyavivekena kiṃ karissasi? Atha kho bhuñjāhi kāmaratiyo vatthukāmakilesakāmasannissitā khiḍḍāratiyo [Pg.67] paccanubhohi. Kasmā? Māhu pacchānutāpinī ‘‘yadatthaṃ brahmacariyaṃ carāmi, tadeva nibbānaṃ natthi, tenevetaṃ nādhigataṃ, kāmabhogā ca parihīnā, anattho vata mayha’’nti pacchā vippaṭisārinī mā ahosīti adhippāyo.

The meaning of this is: In this world, even when examined at all times, there is no such thing as an escape called Nibbāna. It is merely a matter of speech, claimed according to the fancy of those various ascetics and brahmins. Therefore, what will you do with seclusion? Established in such a perfect prime of youth, what will you do with this bodily seclusion? Rather, enjoy sensual delights, experience the playful pleasures connected with sensual objects and sensual defilements. Why? Lest you later become regretful, thinking, “That Nibbāna, for the sake of which I live the holy life, does not exist, and therefore it has not been attained, and sensual enjoyments have been lost; alas, this is a disaster for me”—this is the intention.

Taṃ sutvā therī ‘‘bālo vatāyaṃ māro, yo mama paccakkhabhūtaṃ nibbānaṃ paṭikkhipati. Kāmesu ca maṃ pavāreti, mama khīṇāsavabhāvaṃ na jānāti. Handa naṃ taṃ jānāpetvā tajjessāmī’’ti cintetvā –

Hearing this, the elder nun thought: “This Māra is truly a fool, for he rejects the Nibbāna that is manifest to me. And he invites me to sensual pleasures, not knowing my state of having destroyed the taints. Well now, I shall make him understand and rebuke him.” Reflecting thus, she spoke these two verses:

58.

58.

‘‘Sattisūlūpamā kāmā, khandhāsaṃ adhikuṭṭanā;

Yaṃ tvaṃ kāmaratiṃ brūsi, aratī dāni sā mama.

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

59.

59.

‘‘Sabbattha vihatā nandī, tamokkhandho padālito;

Evaṃ jānāhi pāpima, nihato tvamasi antakā’’ti. – imaṃ gāthādvayamāha;

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

Tattha sattisūlūpamā kāmāti kāmā nāma yena adhiṭṭhitā, tassa sattassa vinivijjhanato nisitasatti viya sūlaṃ viya ca daṭṭhabbā. Khandhāti upādānakkhandhā. Āsanti tesaṃ. Adhikuṭṭanāti chindanādhiṭṭhānā, accādānaṭṭhānanti attho. Yato khandhe accādāya sattā kāmehi chejjabhejjaṃ pāpuṇanti. Yaṃ tvaṃ kāmaratiṃ brūsi, arati dāni sā mamāti, pāpima, tvaṃ yaṃ kāmaratiṃ ramitabbaṃ sevitabbaṃ katvā vadasi, sā dāni mama niratijātikattā mīḷhasadisā, na tāya mama koci attho atthīti.

Therein, “sensual pleasures are like spears and stakes” means that sensual pleasures, by which a being is overcome, should be seen as a sharp spear and as a stake because they pierce that being. “The aggregates” means the aggregates of clinging. “Their chopping block” means the basis for cutting, the place of excessive grasping. For it is because beings, excessively grasping the aggregates, are cut and broken by sensual pleasures. As for “What you call sensual delight, is now non-delight for me”—O Evil One, what you call sensual delight, speaking of it as something to be enjoyed and indulged in, is now for me, because of my nature of non-delight, like filth; there is no benefit for me in it.

Tattha kāraṇamāha ‘‘sabbattha vihatā nandī’’tiādinā. Tattha evaṃ jānāhīti ‘‘sabbaso pahīnataṇhāvijjā’’ti maṃ jānāhi, tato eva balavidhamanavisayātikkamanehi antaka lāmakācāra, māra, tvaṃ mayā nihato bādhito asi, na panāhaṃ tayā bādhitabbāti attho.

Here, the reason is stated with the phrase, ‘Delight is utterly destroyed everywhere,’ and so on. Here, ‘know thus’ means ‘know me as one in whom craving and ignorance are completely abandoned.’ Then, O End-maker, O Māra of wretched conduct, you are defeated and thwarted by me through the power of surpassing your realm; but I cannot be thwarted by you—this is the meaning.

Evaṃ theriyā māro santajjito tatthevantaradhāyi. Therīpi phalasamāpattisukhena andhavane divasabhāgaṃ vītināmetvā sāyanhe vasanaṭṭhānameva gatā.

Thus, Māra, being intimidated by the elder nun, vanished right there. The elder nun, having spent the day in the Andhavana enjoying the bliss of fruition attainment, went to her dwelling place in the evening.

Selātherīgāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the elder nun Selā is concluded.

8. Somātherīgāthāvaṇṇanā

8. The Commentary on the Verses of the Elder Nun Somā

Yaṃ [Pg.68] taṃ isīhi pattabbantiādikā somāya theriyā gāthā. Ayampi purimabuddhesu katādhikārā tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinantī sikhissa bhagavato kāle khattiyamahāsālakule nibbattitvā viññutaṃ patvā aruṇarañño aggamahesī ahosīti sabbaṃ atītavatthu abhayattheriyā vatthusadisaṃ. Paccuppannavatthu pana ayaṃ therī tattha tattha devamanussesu saṃsarantī imasmiṃ buddhuppāde rājagahe bimbisārassa rañño purohitassa dhītā hutvā nibbatti. Tassā somāti nāmaṃ ahosi. Sā viññutaṃ pattā satthu rājagahapavesane paṭiladdhasaddhā upāsikā hutvā aparabhāge sañjātasaṃvegā bhikkhunīsu pabbajitvā katapubbakiccā vipassanāya kammaṃ karontī na cirasseva saha paṭisambhidāhi arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. therī 2.1.71, 80-90) –

“That which the seers can attain”—thus begins the verses of the elder nun Somā. She too, having made her aspiration under past Buddhas, accumulated wholesome kamma in various existences as a condition for release from rebirth. In the time of the Blessed One Sikhī, she was reborn into a great khattiya family, attained maturity, and became the chief queen of King Aruṇa. All her past history is similar to that of the elder nun Abhayā. As for her present history, this elder nun wandered among gods and humans until the arising of this Buddha. Then, in Rājagaha, she was reborn as the daughter of King Bimbisāra’s chaplain. Her name was Somā. Having attained maturity, she acquired faith when the Teacher entered Rājagaha, became a lay follower, and later, stirred by a sense of urgency, went forth into homelessness among the bhikkhunīs. Having fulfilled her preliminary duties, she undertook the practice of insight meditation and before long attained arahantship together with the discriminations. Thus it is said in the Apadāna (Therī Apadāna 2.1.71, 80–90):

‘‘Nagare aruṇavatiyā, aruṇo nāma khattiyo;

Tassa rañño ahuṃ bhariyā, vāritaṃ vārayāmahaṃ.

“In the city of Aruṇavatī, there was a khattiya named Aruṇa. I was the wife of that king, restraining what should be restrained.”

‘‘Yāvatā…pe… kataṃ buddhassa sāsana’’nti. –

“To whatever extent… the Buddha’s teaching is accomplished.”

Sabbaṃ abhayattheriyā apadānasadisaṃ.

All is similar to the Apadāna of the elder nun Abhayā.

Arahattaṃ pana patvā vimuttisukhena sāvatthiyaṃ viharantī ekadivasaṃ divāvihāratthāya andhavanaṃ pavisitvā aññatarasmiṃ rukkhamūle nisīdi. Atha naṃ māro vivekato vicchedetukāmo adissamānurūpo upagantvā ākāse ṭhatvā –

Having attained arahantship and dwelling in Sāvatthī enjoying the bliss of liberation, one day she entered the Andhavana for her day’s abiding and sat down at the foot of a certain tree. Then Māra, wishing to sever her from solitude, approached in an invisible form and, standing in the air, said:

60.

60.

‘‘Yaṃ taṃ isīhi pattabbaṃ, ṭhānaṃ durabhisambhavaṃ;

Na taṃ dvaṅgulapaññāya, sakkā pappotumitthiyā’’ti. – imaṃ gāthamāha;

“That state attainable by seers, so hard to achieve, is not to be reached by a woman with her two-finger wisdom.” —he spoke this verse.

Tassattho – sīlakkhandhādīnaṃ esanaṭṭhena ‘‘isī’’ti laddhanāmehi buddhādīhi mahāpaññehi pattabbaṃ, taṃ aññehi pana durabhisambhavaṃ dunnipphādanīyaṃ. Yaṃ taṃ arahattasaṅkhātaṃ paramassāsaṭṭhānaṃ, na taṃ dvaṅgulapaññāya nihīnapaññāya itthiyā pāpuṇituṃ sakkā. Itthiyo hi sattaṭṭhavassakālato paṭṭhāya sabbakālaṃ odanaṃ pacantiyo pakkuthite udake taṇḍule pakkhipitvā ‘‘ettāvatā [Pg.69] odanaṃ pakka’’nti na jānanti, pakkuthiyamāne pana taṇḍule dabbiyā uddharitvā dvīhi aṅgulīhi pīḷetvā jānanti, tasmā dvaṅgulipaññāyāti vuttā.

The meaning is this: That which is to be attained by the greatly wise ones such as the Buddhas, who are called “seers” because of their seeking the aggregates of virtue and so on, is difficult for others to achieve and hard to accomplish. That state known as arahantship, the supreme solace, cannot be reached by a woman of inferior, two-finger wisdom. For women, from the age of seven or eight onwards, are always cooking rice. When the water boils and they toss in the rice grains, they do not know, “The rice is now cooked.” But when the rice grains are boiling, they take them out with a ladle, press them with two fingers, and then they know. Therefore, they are said to have “two-finger wisdom.”

Taṃ sutvā therī māraṃ apasādentī –

Hearing that, the elder nun, dismissing Māra, said:

61.

61.

‘‘Itthibhāvo no kiṃ kayirā, cittamhi susamāhite;

Ñāṇamhi vattamānamhi, sammā dhammaṃ vipassato.

“What can womanhood do to us, with a mind well-composed, with knowledge present, while rightly contemplating the Dhamma?

62.

62.

‘‘Sabbattha vihatā nandī, tamokkhandho padālito;

Evaṃ jānāhi pāpima, nihato tvamasi antakā’’ti. –

“Everywhere delight is destroyed, the mass of darkness is shattered; thus know, O Evil One, you are struck down, O End-maker.”

Itarā dve gāthā abhāsi.

She spoke the other two verses.

Tattha itthibhāvo no kiṃ kayirāti mātugāmabhāvo amhākaṃ kiṃ kareyya, arahattappattiyā kīdisaṃ vibandhaṃ uppādeyya. Cittamhi susamāhiteti citte aggamaggasamādhinā suṭṭhu samāhite. Ñāṇamhi vattamānamhīti tato arahattamaggañāṇe pavattamāne. Sammā dhammaṃ vipassatoti catusaccadhammaṃ pariññādividhinā sammadeva passato. Ayañhettha saṅkhepo – pāpima, itthī vā hotu puriso vā, aggamagge adhigate arahattaṃ hatthagatamevāti.

Here, ‘What can womanhood do to us?’ means: What can being a woman do to us? What kind of obstruction could it create for the attainment of arahantship? ‘With a mind well-composed’ means: when the mind is thoroughly composed with the concentration of the supreme path. ‘With knowledge present’ means: when the knowledge of the path to arahantship is proceeding. ‘While rightly contemplating the Dhamma’ means: while rightly contemplating the Dhamma of the Four Truths through the method of full understanding and so on. This is the summary here: O Evil One, whether one is a woman or a man, once the supreme path is attained, arahantship is as good as in hand.

Idāni tassa attanā adhigatabhāvaṃ ujukameva dassentī ‘‘sabbattha vihatā nandī’’ti gāthamāha. Sā vuttatthāyeva.

Now, directly showing the state she had attained, she spoke the verse: “Everywhere delight is destroyed.” Its meaning is as previously stated.

Somātherīgāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the elder nun Somā is concluded.

Tikanipātavaṇṇanā niṭṭhitā.

The commentary on the Book of the Threes is concluded.

4. Catukkanipāto

4. The Book of the Fours

1. Bhaddākāpilānītherīgāthāvaṇṇanā

1. The Commentary on the Verses of the Elder Bhaddā Kāpilānī

Catukkanipāte [Pg.70] putto buddhassa dāyādotiādikā bhaddāya kāpilāniyā theriyā gāthā. Sā kira padumuttarassa bhagavato kāle haṃsavatīnagare kulagehe nibbattitvā viññutaṃ patvā satthu santike dhammaṃ suṇantī satthāraṃ ekaṃ bhikkhuniṃ pubbenivāsaṃ anussarantīnaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā sayampi taṃ ṭhānantaraṃ patthetvā yāvajīvaṃ puññāni katvā tato cutā devamanussesu saṃsarantī anuppanne buddhe bārāṇasiyaṃ kulagehe nibbattitvā patikulaṃ gantvā, ekadivasaṃ attano nanandāya saddhiṃ kalahaṃ karontī tāya paccekabuddhassa piṇḍapāte dinne ‘‘ayaṃ imassa dānaṃ datvā uḷārasampattiṃ labhissatī’’ti paccekabuddhassa hatthato pattaṃ gahetvā bhattaṃ chaḍḍetvā kalalassa pūretvā adāsi. Mahājano garahi – ‘‘bāle, paccekabuddho te kiṃ aparajjhī’’ti? Sā tesaṃ vacanena lajjamānā puna pattaṃ gahetvā kalalaṃ nīharitvā dhovitvā gandhacuṇṇena ubbaṭṭetvā catumadhurassa pūretvā upari āsittena padumagabbhavaṇṇena sappinā vijjotamānaṃ paccekabuddhassa hatthe ṭhapetvā ‘‘yathā ayaṃ piṇḍapāto obhāsajāto, evaṃ obhāsajātaṃ me sarīraṃ hotū’’ti patthanaṃ paṭṭhapesi. Sā tato cavitvā sugatīsuyeva saṃsarantī kassapabuddhakāle bārāṇasiyaṃ mahāvibhavassa seṭṭhino dhītā hutvā nibbatti. Pubbakammaphalena duggandhasarīrā manussehi jigucchitabbā hutvā saṃvegajātā attano ābharaṇehi suvaṇṇiṭṭhakaṃ kāretvā bhagavato cetiye patiṭṭhapesi, uppalahatthena ca pūjaṃ akāsi. Tenassā sarīraṃ tasmiṃyeva bhave sugandhaṃ manoharaṃ jātaṃ. Sā patino piyā manāpā hutvā yāvajīvaṃ kusalaṃ katvā tato cutā sagge nibbatti. Tatthāpi yāvajīvaṃ dibbasukhaṃ anubhavitvā, tato cutā bārāṇasirañño dhītā hutvā tattha devasampattisadisaṃ sampattiṃ anubhavantī cirakālaṃ paccekabuddhe upaṭṭhahitvā, tesu parinibbutesu saṃvegajātā tāpasapabbajjāya pabbajitvā uyyāne vasantī jhānāni bhāvetvā brahmaloke nibbattitvā tato cutā sāgalanagare kosiyagottassa [Pg.71] brāhmaṇakulassa gehe nibbattitvā mahatā parihārena vaḍḍhitvā vayappattā mahātitthagāme pipphalikumārassa gehaṃ nītā. Tasmiṃ pabbajituṃ nikkhante mahantaṃ bhogakkhandhaṃ mahantañca ñātiparivaṭṭaṃ pahāya pabbajjatthāya nikkhamitvā pañca vassāni titthiyārāme pavisitvā aparabhāge mahāpajāpatigotamiyā santike pabbajjaṃ upasampadañca labhitvā vipassanaṃ paṭṭhapetvā na cirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. therī 2.3.244-313) –

In the Catukkanipāta, the verses of the Elder Bhaddā Kāpilānī begin with "The son is the Buddha’s heir." It is said that in the time of the Blessed One Padumuttara, she was born in a family in the city of Haṃsavatī. Having attained understanding, she listened to the Dhamma in the presence of the Teacher. Seeing the Teacher place a certain bhikkhunī in the foremost position for recollecting past lives, she performed a deed of aspiration and aspired for that same position herself. After performing merit throughout her life, she passed away and wandered through the realms of gods and humans. When no Buddha had yet arisen, she was reborn in a family in Bārāṇasī. Going to her husband’s family, one day she quarreled with her sister-in-law. When her sister-in-law gave almsfood to a Paccekabuddha, thinking, "This one, having given alms, will attain supreme prosperity," she snatched the bowl from the Paccekabuddha’s hand, discarded the food, filled it with mud, and offered it. The crowd reproached her: "Foolish woman, what wrong has the Paccekabuddha done to you?" Ashamed by their words, she took the bowl again, removed the mud, washed it, rubbed it with fragrant powder, filled it with the four sweet foods, and placed it in the Paccekabuddha’s hand, shining with ghee the color of a lotus’s interior poured on top. She made the aspiration: "Just as this almsfood is radiant, so may my body be radiant." After passing away from there, she wandered only in happy destinies. In the time of the Buddha Kassapa, she was reborn as the daughter of a wealthy merchant in Bārāṇasī. Due to the result of past kamma, her body emitted a foul odor, and people shunned her. Stricken with urgency, she had a golden brick made from her ornaments and enshrined it in the Blessed One’s cetiya. She also made offerings with a blue lotus in hand. As a result, her body in that very existence became fragrant and delightful. Beloved and dear to her husband, she performed good deeds throughout her life and after passing away, was reborn in heaven. There too, she enjoyed divine happiness for her entire life. After passing away from there, she was reborn as the daughter of the king of Bārāṇasī. There, she enjoyed prosperity equal to that of the gods. For a long time, she attended upon Paccekabuddhas. When they attained final nibbāna, she was filled with urgency, took up the ascetic life, and lived in a park, developing the jhānas. She was reborn in the Brahmā world, and after passing away from there, she was born in the household of a brahmin of the Kosiya clan in the city of Sāgala. Raised with great luxury, when she came of age, she was taken to the house of Pipphalikumāra in the great village of Mahātittha. When he went forth to the ascetic life, she abandoned great wealth and a large retinue of relatives, left home for the homeless life, and spent five years in a sectarian monastery. Later, she received the going forth and full ordination in the presence of Mahāpajāpatī Gotamī. Establishing insight, she soon attained arahantship. Thus it is said in the Apadāna (Apadāna Therī 2.3.244-313):

‘‘Padumuttaro nāma jino, sabbadhammāna pāragū;

Ito satasahassamhi, kappe uppajji nāyako.

Padumuttara by name, the Conqueror, gone to the far shore of all things; the leader arose a hundred thousand aeons ago.

‘‘Tadāhu haṃsavatiyaṃ, videho nāma nāmato;

Seṭṭhī pahūtaratano, tassa jāyā ahosahaṃ.

At that time, in Haṃsavatī, there was a wealthy merchant named Videha, of abundant jewels; I was his wife.

‘‘Kadāci so narādiccaṃ, upecca saparijjano;

Dhammamassosi buddhassa, sabbadukkhabhayappahaṃ.

Once, accompanied by his retinue, he approached the Sun among Men and listened to the Buddha's Dhamma, which dispels all suffering and fear.

‘‘Sāvakaṃ dhutavādānaṃ, aggaṃ kittesi nāyako;

Sutvā sattāhikaṃ dānaṃ, datvā buddhassa tādino.

The Leader praised a disciple, foremost among the exponents of ascetic practices. Having heard this, and having given a week-long offering to the Buddha, the Steadfast One,

‘‘Nipacca sirasā pāde, taṃ ṭhānamabhipatthayiṃ;

Sa hāsayanto parisaṃ, tadā hi narapuṅgavo.

I bowed my head at his feet and yearned for that station. Then that bull among men, making the assembly smile,

‘‘Seṭṭhino anukampāya, imā gāthā abhāsatha;

Lacchase patthitaṃ ṭhānaṃ, nibbuto hohi puttaka.

out of compassion for the merchant, spoke these verses: ‘You shall attain the position you desire; be at peace, my child.’

‘‘Satasahassito kappe, okkākakulasambhavo;

Gotamo nāma gottena, satthā loke bhavissati.

A hundred thousand aeons from now, born of the Okkāka lineage, Gotama by name and clan will be the Teacher in the world.

‘‘Tassa dhammesu dāyādo, oraso dhammanimmito;

Kassapo nāma gottena, hessati satthu sāvako.

His heir in the Dhamma, a true son born of the Dhamma, a disciple of the Teacher named Kassapa by clan he will be.

‘‘Taṃ sutvā mudito hutvā, yāvajīvaṃ tadā jinaṃ;

Mettacitto paricari, paccayehi vināyakaṃ.

Hearing this, I was delighted and served the Conqueror with a mind of loving-kindness for as long as I lived, providing requisites to the Leader.

‘‘Sāsanaṃ jotayitvāna, so madditvā kutitthiye;

Veneyyaṃ vinayitvā ca, nibbuto so sasāvako.

Having illuminated the Dispensation, and having subdued the heretics and trained those fit to be trained, he, together with his disciples, attained extinguishment.

‘‘Nibbute [Pg.72] tamhi lokagge, pūjanatthāya satthuno;

Ñātimitte samānetvā, saha tehi akārayi.

When that foremost in the world had attained Nibbāna, for the purpose of honoring the Teacher, I gathered relatives and friends and together with them had a monument built.

‘‘Sattayojanikaṃ thūpaṃ, ubbiddhaṃ ratanāmayaṃ;

Jalantaṃ sataraṃsiṃva, sālarājaṃva phullitaṃ.

A stupa seven leagues high, made of jewels, blazing like the hundred-rayed sun, like a blossoming king of sāla trees.

‘‘Sattasatasahassāni, pātiyo tattha kārayi;

Naḷaggī viya jotantī, rataneheva sattahi.

Seven hundred thousand lamps I had made there, shining like a fire of reeds, made with the seven kinds of gems.

‘‘Gandhatelena pūretvā, dīpānujjalayī tahiṃ;

Pūjanatthāya mahesissa, sabbabhūtānukampino.

Filling them with fragrant oil, there I lit the lamps to honor the Great Sage, compassionate towards all beings.

‘‘Sattasatasahassāni, puṇṇakumbhāni kārayi;

Rataneheva puṇṇāni, pūjanatthāya mahesino.

I had seven hundred thousand full vessels made, filled with gems, to honor the Great Sage.

‘‘Majjhe aṭṭhaṭṭhakumbhīnaṃ, ussitā kañcanagghiyo;

Atirocanti vaṇṇena, saradeva divākaro.

Amidst sixty-four water jars, golden vessels rose up, shining exceedingly with their color, like the autumn sun.

‘‘Catudvāresu sobhanti, toraṇā ratanāmayā;

Ussitā phalakā rammā, sobhanti ratanāmayā.

At the four gates gleamed jeweled arches; raised aloft, lovely jeweled panels also gleamed.

‘‘Virocanti parikkhittā, avaṭaṃsā sunimmitā;

Ussitāni paṭākāni, ratanāni virocare.

Well-fashioned garlands and earrings shone all around; raised banners and jewels were also radiant.

‘‘Surattaṃ sukataṃ cittaṃ, cetiyaṃ ratanāmayaṃ;

Atirocati vaṇṇena, sasañjhova divākaro.

The well-made, beautifully colored, and adorned jeweled shrine outshone in color, like the sun with the evening glow.

‘‘Thūpassa vediyo tisso, haritālena pūrayi;

Ekaṃ manosilāyekaṃ, añjanena ca ekikaṃ.

The three terraces of the stupa I filled, one with orpiment, one with realgar, and one with antimony.

‘‘Pūjaṃ etādisaṃ rammaṃ, kāretvā varavādino;

Adāsi dānaṃ saṅghassa, yāvajīvaṃ yathābalaṃ.

Having arranged such a delightful offering for the one of excellent speech, I gave gifts to the Saṅgha all my life, according to my ability.

‘‘Sahāva seṭṭhinā tena, tāni puññāni sabbaso;

Yāvajīvaṃ karitvāna, sahāva sugatiṃ gatā.

Together with that merchant, having performed all those meritorious deeds throughout life, together we went to a happy rebirth.

‘‘Sampattiyonubhotvāna, devatte atha mānuse;

Chāyā viya sarīrena, saha teneva saṃsariṃ.

Having experienced prosperity in both divine and human realms, I wandered through saṃsāra together with him, like a shadow following the body.

‘‘Ekanavutito [Pg.73] kappe, vipassī nāma nāyako;

Uppajji cārudassano, sabbadhammavipassako.

Ninety-one aeons ago, the leader named Vipassī arose, lovely to see, one who had insight into all phenomena.

‘‘Tadāyaṃ bandhupatiyaṃ, brāhmaṇo sādhusammato;

Aḍḍho santo guṇenāpi, dhanena ca suduggato.

At that time, in Bandhumatī, there was a well-regarded Brahmin; though rich in virtue, he was very poor in wealth.

‘‘Tadāpi tassāhaṃ āsiṃ, brāhmaṇī samacetasā;

Kadāci so dijavaro, saṅgamesi mahāmuniṃ.

At that time, I was his wife, a Brahmin woman of like mind. Once, that best of the twice-born encountered the Great Sage.

‘‘Nisinnaṃ janakāyamhi, desentaṃ amataṃ padaṃ;

Sutvā dhammaṃ pamudito, adāsi ekasāṭakaṃ.

He was seated in the midst of a crowd of people, teaching the Deathless State. Hearing the Dhamma, overjoyed, the Brahmin gave his single cloak.

‘‘Gharamekena vatthena, gantvānetaṃ sa mabravi;

Anumoda mahāpuññaṃ, dinnaṃ buddhassa sāṭakaṃ.

Returning home with just one garment, he said to me: ‘Rejoice in the great merit of the cloak given to the Buddha.’

‘‘Tadāhaṃ añjaliṃ katvā, anumodiṃ supīṇitā;

Sudinno sāṭako sāmi, buddhaseṭṭhassa tādino.

Then, with hands clasped in reverence, I rejoiced, deeply gratified: ‘Well given, O lord, was that robe to the supreme Buddha, the Steadfast One.’

‘‘Sukhito sajjito hutvā, saṃsaranto bhavābhave;

Bārāṇasipure ramme, rājā āsi mahīpati.

Happy and prepared, wandering through births and existences, in the delightful city of Bārāṇasī, he was a mighty king.

‘‘Tadā tassa mahesīhaṃ, itthigumbassa uttamā;

Tassāti dayitā āsiṃ, pubbasnehena bhattuno.

At that time, I was his chief queen, the foremost of the women in his harem. I was beloved of him because of former affection.

‘‘Piṇḍāya vicarante te, aṭṭha paccekanāyake;

Disvā pamudito hutvā, datvā piṇḍaṃ mahārahaṃ.

While those eight Paccekabuddhas were wandering for alms, seeing them, and filled with joy, he gave them alms of great worth.

‘‘Puno nimantayitvāna, katvā ratanamaṇḍapaṃ;

Kammārehi kataṃ pattaṃ, sovaṇṇaṃ vata tattakaṃ.

Then, inviting them again, he had a jeweled pavilion made, and a golden bowl of that very size made by craftsmen.

‘‘Samānetvāna te sabbe, tesaṃ dānamadāsi so;

Soṇṇāsane paviṭṭhānaṃ, pasanno sehi pāṇibhi.

Having gathered them all, pleased and with his own hands, he gave a gift to them as they were seated on golden seats.

‘‘Tampi dānaṃ sahādāsiṃ, kāsirājenahaṃ tadā;

Punāhaṃ bārāṇasiyaṃ, jātā kāsikagāmake.

I too, at that time, gave that gift together with the king of Kāsi. Again, I was born in Bārāṇasī, in a village of Kāsi.

‘‘Kuṭumbikakule phīte, sukhito so sabhātuko;

Jeṭṭhassa bhātuno jāyā, ahosiṃ supatibbatā.

In a prosperous householder's family, he lived happily with his brothers. I was the wife of the eldest brother, a woman devoted to her husband.

‘‘Paccekabuddhaṃ [Pg.74] disvāna, kaniyassa mama bhattuno;

Bhāgannaṃ tassa datvāna, āgate tamhi pāvadiṃ.

Seeing a Paccekabuddha, I gave him the share of food belonging to my husband's younger brother. When he returned, I informed him.

‘‘Nābhinandittha so dānaṃ, tato tassa adāsahaṃ;

Ukhā āniya taṃ annaṃ, puno tasseva so adā.

He did not rejoice at that gift; thereupon I gave him his portion. He, in turn, bringing a pot, gave that food to that same one again.

‘‘Tadannaṃ chaḍḍayitvāna, duṭṭhā buddhassahaṃ tadā;

Pattaṃ kalalapuṇṇaṃ taṃ, adāsiṃ tassa tādino.

Casting aside that food, I then, angry with the Buddha, gave a bowl filled with filth to him, to one so steadfast.

‘‘Dāne ca gahaṇe ceva, apace padusepi ca;

Samacittamukhaṃ disvā, tadāhaṃ saṃvijiṃ bhusaṃ.

Seeing his equanimous face, the same in giving and receiving, in reverence and in malice, I was then greatly agitated.

‘‘Puno pattaṃ gahetvāna, sodhayitvā sugandhinā,Pasannacittā pūretvā, saghataṃ sakkaraṃ adaṃ.

Taking the bowl again, I cleaned it with fragrant water, filled it with a clear mind, and gave it with ghee and sugar.

‘‘Yattha yatthūpapajjāmi, surūpā homi dānato;

Buddhassa apakārena, duggandhā vadanena ca.

Wherever I am reborn, I am beautiful due to giving. But due to my offense against the Buddha, my mouth is foul-smelling.

‘‘Puna kassapavīrassa, nidhāyantamhi cetiye;

Sovaṇṇaṃ iṭṭhakaṃ varaṃ, adāsiṃ muditā ahaṃ.

Again, when the hero Kassapa was enshrined in a stupa, I, filled with delight, gave a choice golden brick.

‘‘Catujjātena gandhena, nicayitvā tamiṭṭhakaṃ;

Muttā duggandhadosamhā, sabbaṅgasusamāgatā.

Having coated that brick with the fourfold fragrance, freed from the fault of foul odor, I became endowed with perfection in every limb.

‘‘Satta pātisahassāni, rataneheva sattahi;

Kāretvā ghatapūrāni, vaṭṭīni ca sahassaso.

Having made seven thousand bowls of the seven precious things, filled with ghee, and thousands of wicks,

‘‘Pakkhipitvā padīpetvā, ṭhapayiṃ sattapantiyo;

Pūjanatthaṃ lokanāthassa, vippasannena cetasā.

Having placed and lit them, I set up seven rows; for the sake of honoring the Lord of the World, with a clearly confident mind.

‘‘Tadāpi tamhi puññamhi, bhāginīyi visesato;

Puna kāsīsu sañjāto, sumittā iti vissuto.

In that merit, too, I was a special sharer. Again, he was born in the Kāsī country, renowned as Sumitta.

‘‘Tassāhaṃ bhariyā āsiṃ, sukhitā sajjitā piyā;

Tadā paccekamunino, adāsiṃ ghanaveṭhanaṃ.

I was his wife then, happy, adorned, and beloved. At that time, I gave a thick cloth to a Pacceka-sage.

‘‘Tassāpi bhāginī āsiṃ, moditvā dānamuttamaṃ;

Punāpi kāsiraṭṭhamhi, jāto koliyajātiyā.

Rejoicing in that supreme gift, I too was a sharer in its merit. Again, in the Kāsī country, he was born into the Koliyan clan.

‘‘Tadā [Pg.75] koliyaputtānaṃ, satehi saha pañcahi;

Pañca paccekabuddhānaṃ, satāni samupaṭṭhahi.

Then, together with five hundred Koliyan youths, he attended upon five hundred Paccekabuddhas.

‘‘Temāsaṃ tappayitvāna, adāsi ca ticīvare;

Jāyā tassa tadā āsiṃ, puññakammapathānugā.

Having satisfied them for three months, he gave them the set of three robes. I was his wife then, a follower of the path of meritorious deeds.

‘‘Tato cuto ahu rājā, nando nāma mahāyaso;

Tassāpi mahesī āsiṃ, sabbakāmasamiddhinī.

Passing away from there, he became the greatly famous king named Nanda. I was his chief queen, endowed with all that could be desired.

‘‘Tadā rājā bhavitvāna, brahmadatto mahīpati;

Padumavatīputtānaṃ, paccekamuninaṃ tadā.

Then, when he had become King Brahmadatta, lord of the earth, I attended upon the Pacceka-sages, the sons of Padumavatī.

‘‘Satāni pañcanūnāni, yāvajīvaṃ upaṭṭhahiṃ;

Rājuyyāne nivāsetvā, nibbutāni ca pūjayiṃ.

I attended upon four hundred and ninety-five of them throughout their lives; having had them dwell in the royal garden, I also honored them when they were extinguished.

‘‘Cetiyāni ca kāretvā, pabbajitvā ubho mayaṃ;

Bhāvetvā appamaññāyo, brahmalokaṃ agamhase.

Having built shrines, both of us went forth; developing the immeasurables, we went to the Brahma world.

‘‘Tato cuto mahātitthe, sujāto pipphalāyano;

Mātā sumanadevīti, kosigotto dijo pitā.

Passing from there, in Mahātittha, Sujāta Pipphalāyana was born. His mother was Sumanādevī, his father a brahmin of the Kosika clan.

‘‘Ahaṃ madde janapade, sākalāya puruttame;

Kappilassa dijassāsiṃ, dhītā mātā sucīmati.

I was in the Madda country, in Sākala, the best of cities. I was the daughter of the brahmin Kappila, and my mother was Sucīmatī.

‘‘Gharakañcanabimbena, nimminitvāna maṃ pitā;

Adā kassapadhīrassa, kāmehi vajjitassamaṃ.

My father, having fashioned me like a golden image, gave me to the wise Kassapa, who was free from sensual desires.

‘‘Kadāci so kāruṇiko, gantvā kammantapekkhako;

Kākādikehi khajjante, pāṇe disvāna saṃviji.

Once, that compassionate one, going to inspect the work, seeing creatures being eaten by crows and the like, was greatly agitated.

‘‘Gharevāhaṃ tile jāte, disvānātapatāpane;

Kimī kākehi khajjante, saṃvegamalabhiṃ tadā.

While at home, seeing sesame growing in the scorching sun, and worms being eaten by crows, I then felt a sense of spiritual urgency.

‘‘Tadā so pabbajī dhīro, ahaṃ tamanupabbajiṃ;

Pañca vassāni nivasiṃ, paribbājavate ahaṃ.

Then that wise one went forth, and I followed him into homelessness. For five years I lived, observing the wanderer's vow.

‘‘Yadā pabbajitā āsi, gotamī jinaposikā;

Tadāhaṃ tamupagantvā, buddhena anusāsitā.

When Gotamī, the fosterer of the Conqueror, had gone forth, I then approached her, instructed by the Buddha.

‘‘Na [Pg.76] cireneva kālena, arahattamapāpuṇiṃ;

Aho kalyāṇamittattaṃ, kassapassa sirīmato.

Before long, I attained arahantship. Oh, the blessed friendship of the glorious Kassapa!

‘‘Suto buddhassa dāyādo, kassapo susamāhito;

Pubbenivāsaṃ yo vedi, saggāpāyañca passati.

Kassapa, the Buddha’s son and heir, is well-composed. He knows past lives, and sees heaven and the states of woe.

‘‘Atho jātikkhayaṃ patto, abhiññāvosito muni;

Etāhi tīhi vijjāhi, tevijjo hoti brāhmaṇo.

Furthermore, having reached the destruction of birth, the sage has perfected the direct knowledges; with these three supreme knowledges, he is a brahmin with the threefold knowledge.

‘‘Tatheva bhaddākāpilānī, tevijjā maccuhāyinī;

Dhāreti antimaṃ dehaṃ, jitvā māraṃ savāhanaṃ.

So too Bhaddā Kāpilānī, possessing the threefold knowledge, a conqueror of death. She bears her final body, having conquered Māra with his mount.

‘‘Disvā ādīnavaṃ loke, ubho pabbajitā mayaṃ;

Tyamha khīṇāsavā dantā, sītibhūtāmha nibbutā.

Having seen the danger in the world, both of us have gone forth. We are now without taints, tamed, cooled, and extinguished.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti. (apa. therī 2.3.244-313);

My defilements are burnt up… the Buddha’s teaching has been done.

Arahattaṃ pana patvā pubbenivāsañāṇe ciṇṇavasī ahosi. Tattha sātisayaṃ katādhikārattā aparabhāge taṃ satthā jetavane ariyagaṇamajjhe nisinno bhikkhuniyo paṭipāṭiyā ṭhānantaresu ṭhapento pubbenivāsaṃ anussarantīnaṃ aggaṭṭhāne ṭhapesi. Sā ekadivasaṃ mahākassapattherassa guṇābhitthavanapubbakaṃ attano katakiccatādivibhāvanamukhena udānaṃ udānentī –

Having attained arahantship, she became one skilled in the knowledge of past lives. Because of her exceedingly meritorious actions in that regard, later the Teacher, seated in the midst of the noble assembly at Jetavana, in due order assigned nuns to their respective positions, placing her in the foremost position among those who could recollect past lives. One day, after praising the virtues of Mahākassapa and by way of revealing her having done what was to be done, she uttered this inspired utterance:

63.

63.

‘‘Putto buddhassa dāyādo, kassapo susamāhito;

Pubbenivāsaṃ yovedi, saggāpāyañca passati.

Kassapa, son and heir of the Buddha, is well-composed; he knows past lives and sees heaven and the realms of woe.

64.

64.

‘‘Atho jātikkhayaṃ patto, abhiññāvosito muni;

Etāhi tīhi vijjāhi, tevijjo hoti brāhmaṇo.

He has attained the destruction of birth, the sage who has reached the culmination of direct knowledge. With these three supreme knowledges, he is a brahmin with the threefold knowledge.

65.

65.

‘‘Tatheva bhaddākāpilānī, tevijjā maccuhāyinī;

Dhāreti antimaṃ dehaṃ, jetvā māraṃ savāhanaṃ.

So too is Bhaddā Kāpilānī, possessing the threefold knowledge, a conqueror of death. She bears her final body, having conquered Māra with his mount.

66.

66.

‘‘Disvā ādīnavaṃ loke, ubho pabbajitā mayaṃ;

Tyamha khīṇāsavā dantā, sītibhūtāmha nibbutā’’ti. –

Having seen the danger in the world, both of us went forth. We are now those with taints destroyed, tamed, cooled, and extinguished.

Imā gāthā abhāsi.

These verses she uttered.

Tattha [Pg.77] putto buddhassa dāyādoti buddhānubuddhabhāvato sammāsambuddhassa anujātasuto tato eva tassa dāyabhūtassa navalokuttaradhammassa ādānena dāyādo kassapo lokiyalokuttarehi samādhīhi suṭṭhu samāhitacittatāya susamāhito. Pubbenivāsaṃ yovedīti yo mahākassapatthero pubbenivāsaṃ attano paresañca nivutthakkhandhasantānaṃ pubbenivāsānussatiñāṇena pākaṭaṃ katvā avedi aññāsi paṭivijjhi. Saggāpāyañca passatīti chabbīsatidevalokabhedaṃ saggaṃ catubbidhaṃ apāyañca dibbacakkhunā hatthatale āmalakaṃ viya passati.

Herein, 'son of the Buddha, his heir' means that Kassapa, being enlightened in accordance with the Buddha, is a true son born of the Perfectly Self-Enlightened One, and thus his heir by receiving the nine supramundane Dhammas which are his inheritance. 'Well-composed' refers to his mind being thoroughly settled in both mundane and supramundane concentrations. 'He knows past lives' means that the elder Mahākassapa, through the knowledge of recollecting past lives, clearly revealed, understood, and penetrated the past series of aggregates inhabited by himself and others. 'He sees heaven and the states of woe' means he perceives the twenty-six realms of heavenly existence and the four states of deprivation with his divine eye, as clearly as a myrobalan fruit in the palm of his hand.

Atho jātikkhayaṃ pattoti tato paraṃ jātikkhayasaṅkhātaṃ arahattaṃ patto. Abhiññāya abhivisiṭṭhena ñāṇena abhiññeyyaṃ dhammaṃ abhijānitvā pariññeyyaṃ parijānitvā, pahātabbaṃ pahāya, sacchikātabbaṃ sacchikatvā vosito niṭṭhaṃ patto katakicco. Āsavakkhayapaññāsaṅkhātaṃ monaṃ pattattā muni.

'Furthermore, he has reached the destruction of birth' means he has attained arahantship, known as the destruction of birth. Having directly known the knowable through superior knowledge, having fully understood what is to be fully understood, having abandoned what is to be abandoned, having realized what is to be realized, he is one who has lived the life, reached its end, done what was to be done. He is a sage because he has attained the sagehood known as the wisdom of the destruction of the taints.

Tatheva bhaddākāpilānīti yathā mahākassapo etāhi yathāvuttāhi tīhi vijjāhi tevijjo maccuhāyī ca, tatheva bhaddākāpilānī tevijjā maccuhāyinīti. Tato eva dhāreti antimaṃ dehaṃ, jetvā māraṃ savāhananti attānameva paraṃ viya katvā dasseti.

'So too Bhaddā Kāpilānī' means that just as Mahākassapa is one with the threefold knowledge and a conqueror of death through these three knowledges as mentioned above, so too is Bhaddā Kāpilānī one with the threefold knowledge and a conqueror of death. Therefore, the line 'she bears her final body, having conquered Māra with his mount' shows her own self as if it were another.

Idāni yathā therassa paṭipatti ādimajjhapariyosānakalyāṇā, evaṃ mamapīti dassentī ‘‘disvā ādīnava’’nti osānagāthamāha. Tattha tyamha khīṇāsavā dantāti te mayaṃ mahākassapatthero ahañca uttamena damena dantā sabbaso khīṇāsavā ca amha. Sītibhūtāmha nibbutāti tato eva kilesapariḷāhābhāvato sītibhūtā saupādisesāya nibbānadhātuyā nibbutā ca amha bhavāmāti attho.

Now, showing that just as the elder's practice was beautiful in the beginning, middle, and end, so too is her own, she speaks the concluding verse: 'Having seen the danger.' Herein, 'We are those with taints destroyed, tamed' means we, the great elder Mahākassapa and I, are tamed with the highest taming and are utterly with taints destroyed. 'We have become cool, are extinguished'—from that very absence of the fever of defilements, we are cooled and, through the nibbāna element with residue remaining, are extinguished. This is the meaning.

Bhaddākāpilānītherīgāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Nun Bhaddā Kāpilānī is completed.

Catukkanipātavaṇṇanā niṭṭhitā.

The Commentary on the Book of Fours is completed.

5. Pañcakanipāto

5. The Book of Fives

1. Aññatarātherīgāthāvaṇṇanā

1. Commentary on the Verses of a Certain Elder Nun

Pañcakanipāte [Pg.78] paṇṇavīsati vassānītiādikā aññatarāya theriyā gāthā. Ayampi purimabuddhesu katādhikārā tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinantī imasmiṃ buddhuppāde devadahanagare mahāpajāpatigotamiyā dhātī hutvā vaḍḍhesi. Nāmagottato pana apaññātā ahosi. Sā mahāpajāpatigotamiyā pabbajitakāle sayampi pabbajitvā pañcavīsati saṃvaccharāni kāmarāgena upaddutā accharāsaṅghātamattampi kālaṃ cittekaggataṃ alabhantī bāhā paggayha kandamānā dhammadinnātheriyā santike dhammaṃ sutvā kāmehi vinivattitamānasā kammaṭṭhānaṃ gahetvā bhāvanamanuyañjantī na cirasseva chaḷabhiññā hutvā attano paṭipattiṃ paccavekkhitvā udānavasena –

In the Book of Fives, there are the verses by a certain elder nun beginning with “twenty-five years.” She, too, having made her aspiration under former Buddhas, accumulating wholesome actions in various existences as a foundation for turning away from the round of rebirths, in this Buddha’s arising, was born in the city of Devadaha as a nurse to Mahāpajāpatī Gotamī and raised her. However, she was unknown by name and clan. When Mahāpajāpatī Gotamī went forth, she herself went forth. For twenty-five years, tormented by sensual passion and unable to attain even for the duration of a finger-snap of mental concentration, wailing and raising her arms, she heard the Dhamma from the elder nun Dhammadinnā. With her mind turned away from sensual pleasures, she took up a meditation subject and devoted herself to its development. Before long, she attained the six direct knowledges. Reflecting on her own practice, she uttered this inspired utterance:

67.

67.

‘‘Paṇṇavīsati vassāni, yato pabbajitā ahaṃ;

Nāccharāsaṅghātamattampi, cittassūpasamajjhagaṃ.

“Twenty-five years have passed since I went forth; I did not attain the stilling of my mind even for a finger-snap.”

68.

68.

‘‘Aladdhā cetaso santiṃ, kāmarāgenavassutā;

Bāhā paggayha kandantī, vihāraṃ pāvisiṃ ahaṃ.

“Not having attained peace of mind, overcome by sensual passion; raising my arms, weeping, I entered the monastery.”

69.

69.

‘‘Sā bhikkhuniṃ upāgacchiṃ, yā me saddhāyikā ahu;

Sā me dhammamadesesi, khandhāyatanadhātuyo.

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

70.

70.

‘‘Tassā dhammaṃ suṇitvāna, ekamante upāvisiṃ;

Pubbenivāsaṃ jānāmi, dibbacakkhu visodhitaṃ.

“Having heard her teaching, I sat down to one side. I know my past 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 the minds of others, and the 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 done.”

Imā gāthā abhāsi.

These verses she uttered.

Tattha [Pg.79] nāccharāsaṅghātamattampīti accharāghaṭitamattampi khaṇaṃ aṅguliphoṭanamattampi kālanti attho. Cittassūpasamajjhaganti cittassa upasamaṃ cittekaggaṃ na ajjhaganti yojanā, na paṭilabhinti attho.

There, ‘nāccharāsaṅghātamattampi’ means ‘not even for a moment as long as the striking of a syllable,’ or ‘not even for a time as long as a finger-snap.’ That is the meaning. ‘Cittassūpasamajjhagaṃ’ is to be construed as ‘na ajjhagaṃ cittassa upasamaṃ cittekaggaṃ,’ meaning ‘I did not attain the stilling of the mind, the one-pointedness of mind’; it means ‘I did not obtain it.’

Kāmarāgenavassutāti kāmaguṇasaṅkhātesu vatthukāmesu daḷhatarābhinivesitāya bahalena chandarāgena tintacittā.

‘Kāmarāgenavassutā’ means having a mind drenched with strong desire and passion, due to being strongly fixated on sensual objects, which are designated as sensual qualities.

Bhikkhuninti dhammadinnattheriṃ sandhāya vadati.

‘Bhikkhuni’ refers to the Elder Dhammadinnā.

Cetopariccañāṇañcāti cetopariyañāṇañca visodhitanti sambandho, adhigatanti attho. Sesaṃ vuttanayameva.

‘Cetopariccañāṇañca’ is to be connected with ‘purified’; the meaning is ‘attained.’ The rest is just as stated.

Aññatarātherīgāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of a certain elder nun is concluded.

2. Vimalātherīgāthāvaṇṇanā

2. The Commentary on the Verses of the Elder Vimalā

Mattā vaṇṇena rūpenātiādikā vimalāya theriyā gāthā. Ayampi purimabuddhesu katādhikārā tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinitvā imasmiṃ buddhuppāde vesāliyaṃ aññatarāya rūpūpajīviniyā itthiyā dhītā hutvā nibbatti. Vimalātissā nāmaṃ ahosi. Sā vayappattā tatheva jīvikaṃ kappentī ekadivasaṃ āyasmantaṃ mahāmoggallānaṃ vesāliyaṃ piṇḍāya carantaṃ disvā paṭibaddhacittā hutvā therassa vasanaṭṭhānaṃ gantvā theraṃ uddissa palobhanakammaṃ kātuṃ ārabhi. ‘‘Titthiyehi uyyojitā tathā akāsī’’ti keci vadanti. Thero tassā asubhavibhāvanamukhena santajjanaṃ katvā ovādamadāsi. Taṃ heṭṭhā theragāthāya āgatameva, tathā pana therena ovāde dinne sā saṃvegajātā hirottappaṃ paccupaṭṭhapetvā sāsane paṭiladdhasaddhā upāsikā hutvā aparabhāge bhikkhunīsu pabbajitvā ghaṭentī vāyamantī hetusampannatāya na cirasseva arahattaṃ patvā attano paṭipattiṃ paccavekkhitvā udānavasena –

The verses beginning with “Mattā vaṇṇena rūpena” are those of the Elder Vimalā. She too, having made aspirations under former Buddhas, accumulated wholesome actions that support liberation in various existences. In this Buddha’s dispensation, she was born in Vesālī as the daughter of a certain courtesan. Her name was Vimalā. When she came of age, she made her living in the same way. One day, seeing the venerable Mahāmoggallāna walking for alms in Vesālī, she became infatuated and went to the elder’s dwelling place, where she began to try to entice him. Some say she was instigated by sectarians to act thus. The elder rebuked her by means of developing the perception of foulness and gave her advice. This has already been related in the Theragāthā. However, when the elder gave his advice, she was struck with a sense of urgency, established shame and fear of wrongdoing, gained faith in the Teaching, and became a female lay follower. Later, she went forth among the bhikkhunīs and, striving and endeavoring, due to her perfected conditions, she soon attained arahantship. Reflecting on her own practice, she uttered these verses by way of an inspired utterance:

72.

72.

‘‘Mattā vaṇṇena rūpena, sobhaggena yasena ca;

Yobbanena cupatthaddhā, aññāsamatimaññihaṃ.

“Intoxicated by my complexion and form, by my loveliness and fame; stiffened by youth, I despised other women.

73.

73.

‘‘Vibhūsetvā [Pg.80] imaṃ kāyaṃ, sucittaṃ bālalāpanaṃ;

Aṭṭhāsiṃ vesidvāramhi, luddo pāsamivoḍḍiya.

“Having adorned this body, so well-adorned, which fools acclaim, I stood at the courtesan’s door, like a hunter who has set a snare.

74.

74.

‘‘Piḷandhanaṃ vidaṃsentī, guyhaṃ pakāsikaṃ bahuṃ;

Akāsiṃ vividhaṃ māyaṃ, ujjhagghantī bahuṃ janaṃ.

“Displaying my ornaments, revealing much that was hidden and much that was public, I practiced various kinds of trickery, mocking many people.

75.

75.

‘‘Sājja piṇḍaṃ caritvāna, muṇḍā saṅghāṭipārutā;

Nisinnā rukkhamūlamhi, avitakkassa lābhinī.

“Today, shaven-headed, clad in the outer robe, having wandered for alms, I sit at the foot of a tree, having attained the state without thought.

76.

76.

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

Khepetvā āsave sabbe, sītibhūtāmhi nibbutā’’ti. –

“All yokes are cut off, both divine and human; having eradicated all the taints, I have become cooled, quenched.”

Imā gāthā abhāsi.

She spoke these verses.

Tattha mattā vaṇṇena rūpenāti guṇavaṇṇena ceva rūpasampattiyā ca. Sobhaggenāti subhagabhāvena. Yasenāti parivārasampattiyā. Mattā vaṇṇamadarūpamadasobhaggamadaparivāramadavasena madaṃ āpannāti attho. Yobbanena cupatthaddhāti yobbanamadena uparūpari thaddhā yobbananimittena ahaṅkārena upatthaddhacittā anupasantamānasā. Aññāsamatimaññihanti aññā itthiyo attano vaṇṇādiguṇehi sabbathāpi atikkamitvā maññiṃ ahaṃ. Aññāsaṃ vā itthīnaṃ vaṇṇādiguṇe atimaññiṃ atikkamitvā amaññiṃ avamānaṃ akāsiṃ.

Therein, ‘mattā vaṇṇena rūpena’ means by the quality of her complexion and by the perfection of her form. ‘Sobhaggena’ means by her state of loveliness. ‘Yasena’ means by the perfection of her retinue. ‘Mattā’ means she became intoxicated, possessed by pride due to intoxication with complexion, intoxication with form, intoxication with loveliness, and intoxication with her retinue. ‘Yobbanena cupatthaddhā’ means she was increasingly stiffened by the pride of youth; her mind was stiffened by the conceit on account of her youth, her mind unpacified. ‘Aññāsamatimaññihaṃ’ means ‘I considered other women to be surpassed in every way by my own qualities, such as complexion.’ Or, ‘I despised the qualities, such as complexion, of other women, thinking I surpassed them, and I showed them contempt.’

Vibhūsitvā imaṃ kāyaṃ, sucittaṃ bālalāpananti imaṃ nānāvidhaasucibharitaṃ jegucchaṃ ahaṃ mamāti bālānaṃ lāpanato vācanato bālalāpanaṃ mama kāyaṃ chavirāgakaraṇakesaṭṭhapanādinā sucittaṃ vatthābharaṇehi vibhūsitvā sumaṇḍitapasāditaṃ katvā. Aṭṭhāsiṃ vesidvāramhi, luddo pāsamivoḍḍiyāti migaluddo viya migānaṃ bandhanatthāya daṇḍavākurādimigapāsaṃ, mārassa pāsabhūtaṃ yathāvuttaṃ mama kāyaṃ vesidvāramhi vesiyā gharadvāre oḍḍiyitvā aṭṭhāsiṃ.

‘Vibhūsetvā imaṃ kāyaṃ, sucittaṃ bālalāpanaṃ’ means: having adorned and beautified this body of mine, which is repulsive and filled with various impurities, and which is ‘bālalāpanaṃ’ (acclaimed by fools) because it is the talk and utterance of fools who say ‘I’ and ‘mine’ about it, making it well-adorned by means of coloring the skin, arranging the hair, and so on, and well-decorated and pleasing with clothes and ornaments. ‘Aṭṭhāsiṃ vesidvāramhi, luddo pāsamivoḍḍiya’ means: like a deer hunter setting out a deer-snare, such as a trap of sticks and nets, for the purpose of binding deer, so I stood at the courtesan’s door, at the prostitute’s house-door, having set out my body, which is a snare of Māra, as described.

Piḷandhanaṃ vidaṃsentī, guyhaṃ pakāsikaṃ bahunti ūrujaghanathanadassanādikaṃ guyhañceva pādajāṇusirādikaṃ pakāsañcāti guyhaṃ pakāsikañca bahuṃ nānappakāraṃ piḷandhanaṃ ābharaṇaṃ dassentī. Akāsiṃ vividhaṃ māyaṃ, ujjhagghantī bahuṃ [Pg.81] jananti yobbanamadamattaṃ bahuṃ bālajanaṃ vippalambhetuṃ hasantī gandhamālāvatthābharaṇādīhi sarīrasabhāvapaṭicchādanena hasavilāsabhāvādīhi tehi ca vividhaṃ nānappakāraṃ vañcanaṃ akāsiṃ.

‘Piḷandhanaṃ vidaṃsentī, guyhaṃ pakāsikaṃ bahuṃ’ means displaying many various kinds of adornments and ornaments, both hidden (such as the display of thighs, hips, and breasts) and public (such as feet, knees, and head). ‘Akāsiṃ vividhaṃ māyaṃ, ujjhagghantī bahuṃ janaṃ’ means: in order to deceive many foolish people intoxicated with the pride of youth, I performed various kinds of deception by concealing the true nature of the body with perfumes, garlands, clothes, and ornaments, and by means of laughter, coquettish gestures, and the like.

Sājja piṇḍaṃ caritvāna…pe… avitakkassa lābhinīti sā ahaṃ evaṃ pamādavihārinī samānā ajja idāni ayyassa mahāmoggallānattherassa ovāde ṭhatvā sāsane pabbajitvā muṇḍā saṅghāṭipārutā hutvā piṇḍaṃ caritvāna bhikkhāhāraṃ bhuñjitvā nisinnā rukkhamūlamhi rukkhamūle vivittāsane nisinnā dutiyajjhānapādakassa aggaphalassa adhigamena avitakkassa lābhinī amhīti yojanā.

‘Sājja piṇḍaṃ caritvāna…pe… avitakkassa lābhinī’ is to be construed thus: I, who formerly lived so heedlessly, now, today, having abided by the advice of the noble Elder Mahāmoggallāna, having gone forth in the Teaching, shaven-headed and clad in the outer robe, having wandered for alms and eaten alms-food, seated at the foot of a tree, in a secluded seat at the root of a tree, I am one who has attained the state without thought through the attainment of the highest fruit, which has the second jhāna as its basis.

Sabbe yogāti kāmayogādayo cattāropi yogā. Samucchinnāti paṭhamamaggādinā yathārahaṃ sammadeva ucchinnā pahīnā. Sesaṃ vuttanayameva.

‘Sabbe yogā’ refers to all four yokes, beginning with the yoke of sensual pleasure. ‘Samucchinnā’ means rightly cut off, abandoned as appropriate by the first path and so on. The rest is just as stated.

Vimalātherīgāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Vimalā is concluded.

3. Sīhātherīgāthāvaṇṇanā

3. The Commentary on the Verses of the Elder Sīhā

Ayoniso manasikārātiādikā sīhāya theriyā gāthā. Ayampi purimabuddhesu katādhikārā tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinitvā imasmiṃ buddhuppāde vesāliyaṃ sīhasenāpatino bhaginiyā dhītā hutvā nibbatti. Tassā ‘‘mātulassa nāmaṃ karomā’’ti sīhāti nāmaṃ akaṃsu. Sā viññutaṃ patvā ekadivasaṃ satthārā sīhassa senāpatino dhamme desiyamāne taṃ dhammaṃ sutvā paṭiladdhasaddhā mātāpitaro anujānāpetvā pabbaji. Pabbajitvā ca vipassanaṃ ārabhitvāpi bahiddhā puthuttārammaṇe vidhāvantaṃ cittaṃ nivattetuṃ asakkontī satta saṃvaccharāni micchāvitakkehi bādhīyamānā cittassādaṃ alabhantī ‘‘kiṃ me iminā pāpajīvitena, ubbandhitvā marissāmī’’ti pāsaṃ gahetvā rukkhasākhāyaṃ laggitvā taṃ attano kaṇṭhe paṭimuñcantī pubbāciṇṇavasena vipassanāya cittaṃ abhinīhari, antimabhavikatāya pāsassa bandhanaṃ gīvaṭṭhāne ahosi, ñāṇassa paripākaṃ gatattā sā tāvadeva vipassanaṃ vaḍḍhetvā saha [Pg.82] paṭisambhidāhi arahattaṃ pāpuṇi. Arahattaṃ pattasamakālameva ca pāsabandho gīvato muccitvā vinivatti. Sā arahatte patiṭṭhitā udānavasena –

The verses beginning with “Ayoniso manasikārā” are those of the Elder Sīhā. She too, having made aspirations under previous Buddhas, accumulated wholesome actions that support liberation in various existences. In this Buddha’s dispensation, she was reborn in Vesālī as the daughter of the sister of General Sīha. They named her Sīhā, saying, “Let us name her after her maternal uncle.” Having attained maturity, one day while the Teacher was preaching the Dhamma to General Sīha, she heard that Dhamma, gained faith, and having obtained her parents’ permission, she went forth. After going forth, although she began insight meditation, she was unable to restrain her mind, which ran outwards to diverse external objects. For seven years, tormented by wrong thoughts, she found no delight in her mind. Thinking, “What is the use of this wretched life? I will hang myself and die,” she took a rope, tied it to a tree branch, and was fastening it around her neck when, due to her past practice, her mind was directed towards insight. Because this was her final existence and her knowledge had reached maturity, the binding of the noose was at her neck; at that very moment, she developed insight and attained arahantship together with the analytical knowledges. At the very moment she attained arahantship, the noose loosened from her neck and came undone. Established in arahantship, she uttered this inspired utterance:

77.

77.

‘‘Ayoniso manasikārā, kāmarāgena aṭṭitā;

Ahosiṃ uddhatā pubbe, citte avasavattinī.

“Through unwise attention, afflicted by sensual lust, I was formerly agitated, with no mastery over my mind.

78.

78.

‘‘Pariyuṭṭhitā klesehi, subhasaññānuvattinī;

Samaṃ cittassa na labhiṃ, rāgacittavasānugā.

“Beset by defilements, pursuing perceptions of beauty, I did not attain the stilling of the mind, following the sway of a lustful mind.

79.

79.

‘‘Kisā paṇḍu vivaṇṇā ca, satta vassāni cārihaṃ;

Nāhaṃ divā vā rattiṃ vā, sukhaṃ vindiṃ sudukkhitā.

“Gaunt, pale, and discolored, for seven years I wandered; neither by day nor by night did I find happiness, being deeply afflicted.”

80.

80.

‘‘Tato rajjuṃ gahetvāna, pāvisiṃ vanamantaraṃ;

Varaṃ me idha ubbandhaṃ, yañca hīnaṃ punācare.

“Then, taking a rope, I entered the depths of the forest; better for me to hang myself here than to practice again what is low.”

81.

81.

‘‘Daḷhapāsaṃ karitvāna, rukkhasākhāya bandhiya;

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

“Having made a firm noose and tied it to a tree branch, I placed the noose around my neck; then my mind was liberated.”

Imā gāthā abhāsi.

These verses she uttered.

Tattha ayoniso manasikārāti anupāyamanasikārena, asubhe subhanti vipallāsaggāhena. Kāmarāgena aṭṭitāti kāmaguṇesu chandarāgena pīḷitā. Ahosiṃ uddhatā pubbe, citte avasavattinīti pubbe mama citte mayhaṃ vase avattamāne uddhatā nānārammaṇe vikkhittacittā asamāhitā ahosiṃ.

There, “unwise attention” means attending improperly, taking the unattractive as attractive due to distorted perception. “Afflicted by sensual lust” means oppressed by desire and passion for the qualities of sensual pleasure. “I was agitated before, with my mind not under control” means that previously, my mind not being under my control, I was agitated, with a mind scattered among various objects, and unconcentrated.

Pariyuṭṭhitā klesehi, subhasaññānuvattinīti pariyuṭṭhānapattehi kāmarāgādikilesehi abhibhūtā rūpādīsu subhanti pavattāya kāmasaññāya anuvattanasīlā. Samaṃ cittassa na labhiṃ, rāgacittavasānugāti kāmarāgasampayuttacittassa vasaṃ anugacchantī īsakampi cittassa samaṃ cetosamathaṃ cittekaggataṃ na labhiṃ.

“Beset by defilements, following after perceptions of beauty” means that being overpowered by defilements such as sensual desire, which have arisen obsessively, she was inclined to follow the perception of sensuality that proceeds as “beautiful” in regard to forms and other sense objects. “I did not attain the stilling of the mind, following the sway of a mind of lust” means that following the sway of a mind associated with sensual lust, she did not achieve even the slightest calm of mind, mental tranquility, or one-pointedness of mind.

Kisā paṇḍu vivaṇṇā cāti evaṃ ukkaṇṭhitabhāvena kisā dhamanisanthatagattā uppaṇḍuppaṇḍukajātā tato eva vivaṇṇā vigatachavivaṇṇā ca hutvā. Satta vassānīti satta saṃvaccharāni. Cārihanti cariṃ ahaṃ. Nāhaṃ divā vā [Pg.83] rattiṃ vā, sukhaṃ vindiṃ sudukkhitāti evamahaṃ sattasu saṃvaccharesu kilesadukkhena dukkhitā ekadāpi divā vā rattiṃ vā samaṇasukhaṃ na paṭilabhiṃ.

“Gaunt, pale, and discolored” means that due to such a state of distress, she was gaunt, her body covered with veins, having become very sallow, and therefore discolored, having lost her natural complexion. “For seven years” means for seven years. “I wandered” means I wandered. “Neither by day nor by night did I find happiness, deeply afflicted” means that in those seven years, afflicted by the suffering of defilements, I did not obtain the happiness of a recluse even once, by day or by night.

Tatoti kilesapariyuṭṭhānena samaṇasukhālābhabhāvato. Rajjuṃ gahetvāna pāvisiṃ, vanamantaranti pāsarajjuṃ ādāya vanantaraṃ pāvisiṃ. Kimatthaṃ pāvisīti ce āha – ‘‘varaṃ me idha ubbandhaṃ, yañca hīnaṃ punācare’’ti yadahaṃ samaṇadhammaṃ kātuṃ asakkontī hīnaṃ gihibhāvaṃ puna ācare ācareyyaṃ anutiṭṭheyyaṃ, tato sataguṇena sahassaguṇena imasmiṃ vanantare ubbandhaṃ bandhitvā maraṇaṃ me varaṃ seṭṭhanti attho. Atha cittaṃ vimucci meti yadā rukkhasākhāya bandhapāsaṃ gīvāyaṃ pakkhipi, atha tadanantarameva vuṭṭhānagāminivipassanāmaggena ghaṭitattā maggapaṭipāṭiyā sabbāsavehi mama cittaṃ vimucci vimuttaṃ ahosīti.

“Therefore” means because of being beset by defilements and thus being unable to attain the happiness of a recluse. “Taking a rope, I entered the depths of the forest” means taking a noose-rope, I entered the interior of the forest. If asked why she entered, she says: “Better for me to hang myself here than to practice again what is low.” The meaning is: since I was unable to practice the recluse’s way, and would have to return to the inferior householder’s state—to practice it and follow it again—it is a hundredfold, a thousandfold better for me to die by hanging myself in this forest. “Then my mind was liberated” means that when I placed the noose, fastened to the tree branch, around my neck, then immediately after, because of being connected with the path of insight leading to emergence, my mind was liberated, freed from all the cankers through the sequence of the path.

Sīhātherīgāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Nun Sīhā is concluded.

4. Sundarīnandātherīgāthāvaṇṇanā

4. Commentary on the Verses of the Elder Nun Sundarīnandā

Āturaṃ asucintiādikā sundarīnandāya theriyā gāthā. Ayampi kira padumuttarassa bhagavato kāle haṃsavatīnagare kulagehe nibbattitvā viññutaṃ patvā, satthu santike dhammaṃ suṇantī satthāraṃ ekaṃ bhikkhuniṃ jhāyinīnaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthetvā kusalaṃ upacinantī kappasatasahassaṃ devamanussesu saṃsarantī imasmiṃ buddhuppāde sakyarājakule nibbatti. Nandātissā nāmaṃ akaṃsu. Aparabhāge rūpasampattiyā sundarīnandā, janapadakalyāṇīti ca paññāyittha. Sā amhākaṃ bhagavati sabbaññutaṃ patvā anupubbena kapilavatthuṃ gantvā nandakumārañca rāhulakumārañca pabbājetvā gate suddhodanamahārāje ca parinibbute mahāpajāpatigotamiyā rāhulamātāya ca pabbajitāya cintesi – ‘‘mayhaṃ jeṭṭhabhātā cakkavattirajjaṃ pahāya pabbajitvā loke aggapuggalo buddho jāto, puttopissa rāhulakumāro pabbaji, bhattāpi me nandarājā, mātāpi [Pg.84] mahāpajāpatigotamī, bhaginīpi rāhulamātā pabbajitā, idānāhaṃ gehe kiṃ karissāmi, pabbajissāmī’’ti bhikkhunupassayaṃ gantvā ñātisinehena pabbaji, no saddhāya. Tasmā pabbajitvāpi rūpaṃ nissāya uppannamadā. ‘‘Satthā rūpaṃ vivaṇṇeti garahati, anekapariyāyena rūpe ādīnavaṃ dassetī’’ti buddhupaṭṭhānaṃ na gacchatītiādi sabbaṃ heṭṭhā abhirūpanandāya vatthusmiṃ vuttanayeneva veditabbaṃ. Ayaṃ pana viseso – satthārā nimmitaṃ itthirūpaṃ anukkamena jarābhibhūtaṃ disvā aniccato dukkhato anattato manasikarontiyā theriyā kammaṭṭhānābhimukhaṃ cittaṃ ahosi. Taṃ disvā satthā tassā sappāyavasena dhammaṃ desento –

The verses of the Elder Nun Sundarīnandā, beginning with “Diseased, impure…”. It is said that she too, during the time of the Blessed One Padumuttara, was born in a good family in the city of Haṃsavatī. Having reached maturity, while listening to the Dhamma in the presence of the Teacher, she saw the Teacher establish a certain nun as the foremost among those who are meditators. Having made a foundation for her aspiration, she resolved upon that position and accumulated merit for a hundred thousand aeons, wandering among gods and humans. In this Buddha’s dispensation, she was reborn in the Sakyan royal family. They named her Nandā. Later, due to her beautiful form, she became known as Sundarīnandā and as the “Beauty of the Land.” After our Blessed One attained omniscience and in due course went to Kapilavatthu, after Prince Nanda and Prince Rāhula had gone forth, King Suddhodana had attained final Nibbāna, and Mahāpajāpatī Gotamī and Rāhula’s mother had also gone forth, she thought: “My eldest brother abandoned his universal kingship, went forth, and became the foremost person in the world—the Buddha. His son, Prince Rāhula, also went forth. My husband, Prince Nanda, my mother Mahāpajāpatī Gotamī, and my sister, Rāhula’s mother, have all gone forth. What shall I do in the household now? I too shall go forth.” She went to the nuns’ residence and went forth out of affection for her relatives, not out of faith. Therefore, even after going forth, conceit arose in her based on her beauty. Thinking, “The Teacher criticizes beauty, disparages it, and in many ways points out the danger in beauty,” she did not go to attend upon the Buddha. All this should be understood in the same way as it was told in the story of Abhirūpa-Nandā above. Here, however, there is this difference: The Teacher created a female form that was successively overcome by old age. Seeing this, as the elder nun reflected on it as impermanent, suffering, and non-self, her mind became directed towards the meditation subject. Seeing this, the Teacher, teaching the Dhamma in a way that was suitable for her, said:

82.

82.

‘‘Āturaṃ asuciṃ pūtiṃ, passa nande samussayaṃ;

Asubhāya cittaṃ bhāvehi, ekaggaṃ susamāhitaṃ.

“Behold, Nandā, this body—diseased, impure, and foul. Develop your mind on the unattractive, one-pointed and well-concentrated.

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 gives off a foul, putrid smell, delighted in by fools.

84.

84.

‘‘Evametaṃ avekkhantī, rattindivamatanditā;

Tato sakāya paññāya, abhinibbijjha dakkhisa’’nti. –

“Observing it thus, day and night unwearied, then with your own wisdom, you will penetrate and see.”

Imā tisso gāthā abhāsi.

He spoke these three verses.

Sā desanānusārena ñāṇaṃ pesetvā sotāpattiphale patiṭṭhahi. Tassā uparimaggatthāya kammaṭṭhānaṃ ācikkhanto ‘‘nande, imasmiṃ sarīre appamattakopi sāro natthi, maṃsalohitalepano jarādīnaṃ vāsabhūto, aṭṭhipuñjamatto evāya’’nti dassetuṃ –

She, in accordance with the teaching, directed her knowledge and became established in the fruit of stream-entry. To explain the meditation subject to her for the sake of the higher paths, to show that “Nandā, in this body there is not even a tiny bit of substance; it is plastered with flesh and blood, a dwelling place for aging and the like, a mere heap of bones,” he said:

‘‘Aṭṭhinaṃ nagaraṃ kataṃ, maṃsalohitalepanaṃ;

Yattha jarā ca maccu ca, māno makkho ca ohito’’ti. (dha. pa. 150) –

“A city made of bones, plastered with flesh and blood, where aging and death, conceit and contempt are deposited.”

Dhammapade imaṃ gāthamāha.

He spoke this verse in the Dhammapada.

Sā desanāvasāne arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. therī 2.3.166-219) –

At the end of the teaching, she attained Arahantship. Therefore it was said in the Apadāna:

‘‘Padumuttaro nāma jino, sabbadhammāna pāragū;

Ito satasahassamhi, kappe uppajji nāyako.

“The Conqueror named Padumuttara, gone to the far shore of all things; the Leader arose in an aeon a hundred thousand hence from ours.

‘‘Ovādako [Pg.85] viññāpako, tārako sabbapāṇinaṃ;

Desanākusalo buddho, tāresi janataṃ bahuṃ.

“An advisor, an instructor, a savior for all beings; the Buddha, skilled in teaching, ferried many people across.

‘‘Anukampako kāruṇiko, hitesī sabbapāṇinaṃ;

Sampatte titthiye sabbe, pañcasīle patiṭṭhapi.

“Compassionate, merciful, seeking the welfare of all beings; he established all the sectarians who came to him in the five precepts.

‘‘Evaṃ nirākulaṃ āsi, suññataṃ titthiyehi ca;

Vicittaṃ arahantehi, vasībhūtehi tādibhi.

“Thus it was untroubled, and empty of sectarians; adorned with Arahants, those masters, the steadfast ones.

‘‘Ratanānaṭṭhapaññāsaṃ, uggatova mahāmuni;

Kañcanagghiyasaṅkāso, bāttiṃsavaralakkhaṇo.

“The Great Sage arose, fifty-eight cubits tall, appearing like a golden mountain, adorned with the thirty-two excellent marks.

‘‘Vassasatasahassāni, āyu vijjati tāvade;

Tāvatā tiṭṭhamāno so, tāresi janataṃ bahuṃ.

“His lifespan was a hundred thousand years; remaining for that long, he ferried many people across.

‘‘Tadāhaṃ haṃsavatiyaṃ, jātā seṭṭhikule ahuṃ;

Nānāratanapajjote, mahāsukhasamappitā.

“Then, in Haṃsavatī, I was born into a treasurer’s family; resplendent with various jewels, endowed with great happiness.

‘‘Upetvā taṃ mahāvīraṃ, assosiṃ dhammadesanaṃ;

Amataṃ paramassādaṃ, paramatthanivedakaṃ.

“Approaching that great hero, I heard his teaching of the Dhamma: the deathless, of supreme taste, declaring the highest meaning.

‘‘Tadā nimantayitvāna, sasaṅghaṃ lokanāyakaṃ;

Datvā tassa mahādānaṃ, pasannā sehi pāṇibhi.

“Then, having invited the Leader of the World together with the Saṅgha, I gave a great offering to him, serene with my own hands.

‘‘Jhāyinīnaṃ bhikkhunīnaṃ, aggaṭṭhānamapatthayiṃ;

Nipacca sirasā dhīraṃ, sasaṅghaṃ lokanāyakaṃ.

“Bowing my head to the steadfast one, the Leader of the World together with the Saṅgha, I aspired to the foremost place among the meditating nuns.

‘‘Tadā adantadamako, tilokasaraṇo pabhū;

Byākāsi narasārathi, lacchase taṃ supatthitaṃ.

Then the tamer of the untamed, the refuge of the three worlds, the powerful lord, the charioteer of men, declared: 'You shall attain that which is well-wished for.'

‘‘Satasahassito kappe, okkākakulasambhavo;

Gotamo nāma gottena, satthā loke bhavissati.

In a hundred thousand aeons, born of the Okkāka lineage, Gotama by name and clan will be the Teacher in the world.

‘‘Tassa dhammesu dāyādā, orasā dhammanimmitā;

Nandāti nāma nāmena, hessati satthu sāvikā.

She will be an heir to his Dhamma, a true child, created by the Dhamma. By the name of Nandā, she will become a female disciple of the Teacher.

‘‘Taṃ sutvā muditā hutvā, yāvajīvaṃ tadā jinaṃ;

Mettacittā paricariṃ, paccayehi vināyakaṃ.

Hearing that, filled with joy, for my entire life I then attended upon the Conqueror, the Guide, with a mind of loving-kindness and with requisites.

‘‘Tena [Pg.86] kammena sukatena, cetanāpaṇidhīhi ca;

Jahitvā mānusaṃ dehaṃ, tāvatiṃsamagacchahaṃ.

By that well-done deed, and by my intentions and aspirations, having abandoned the human body, I went to the Tāvatiṃsa heaven.

‘‘Tato cutā yāmamagaṃ, tatohaṃ tusitaṃ gatā;

Tato ca nimmānaratiṃ, vasavattipuraṃ tato.

Having passed away from there, I went to the Yāma realm; from there I went to the Tusita realm; from there to the Nimmānarati realm; and then to the city of Vasavatti.

‘‘Yattha yatthūpapajjāmi, tassa kammassa vāhasā;

Tattha tattheva rājūnaṃ, mahesittamakārayiṃ.

Wherever I was reborn, by the power of that kamma, in that very place I was the chief queen of kings.

‘‘Tato cutā manussatte, rājānaṃ cakkavattinaṃ;

Maṇḍalīnañca rājūnaṃ, mahesittamakārayiṃ.

Having passed away from there, in the human state, I was the chief queen of wheel-turning monarchs and of regional kings.

‘‘Sampattiṃ anubhotvāna, devesu manujesu ca;

Sabbattha sukhitā hutvā, nekakappesu saṃsariṃ.

Having experienced prosperity among gods and humans, being happy everywhere, I wandered through many aeons.

‘‘Pacchime bhave sampatte, suramme kapilavhaye;

Rañño suddhodanassāhaṃ, dhītā āsiṃ aninditā.

Having reached my final existence, in delightful Kapilavatthu, I was the blameless daughter of King Suddhodana.

‘‘Siriyā rūpiniṃ disvā, nanditaṃ āsi taṃ kulaṃ;

Tena nandāti me nāmaṃ, sundaraṃ pavaraṃ ahu.

Seeing my splendid form, that family rejoiced; therefore my name became Nandā, beautiful and excellent.

‘‘Yuvatīnañca sabbāsaṃ, kalyāṇīti ca vissutā;

Tasmimpi nagare ramme, ṭhapetvā taṃ yasodharaṃ.

Among all the young women in that charming city, I was renowned as 'the beautiful one,' excepting only Yasodharā.

‘‘Jeṭṭho bhātā tilokaggo, pacchimo arahā tathā;

Ekākinī gahaṭṭhāhaṃ, mātarā paricoditā.

My eldest brother was the foremost in the three worlds, the younger was likewise an Arahant; I, a solitary householder, was urged by my mother.

‘‘Sākiyamhi kule jātā, putte buddhānujā tuvaṃ;

Nandenapi vinā bhūtā, agāre kinnu acchasi.

'Born in the Sākyan clan, daughter, you are the Buddha’s younger sister; now without Nanda, why do you remain at home?'

‘‘Jarāvasānaṃ yobbaññaṃ, rūpaṃ asucisammataṃ;

Rogantamapicārogyaṃ, jīvitaṃ maraṇantikaṃ.

'Youth ends in old age, form is considered impure; health ends in disease, life ends in death.'

‘‘Idampi te subhaṃ rūpaṃ, sasīkantaṃ manoharaṃ;

Bhūsanānaṃ alaṅkāraṃ, sirisaṅghāṭasaṃnibhaṃ.

'Even this beautiful form of yours, radiant as the moon and captivating, an ornament for ornaments, resembling a heap of splendor,'

‘‘Puñjitaṃ lokasāraṃva, nayanānaṃ rasāyanaṃ;

Puññānaṃ kittijananaṃ, ukkākakulanandanaṃ.

'like a heap of the world's essence, a tonic for the eyes, a generator of merit and fame, the delight of the Okkāka lineage.'

‘‘Na [Pg.87] cireneva kālena, jarā samadhisessati;

Vihāya gehaṃ kāruññe, cara dhammamanindite.

'Before long, old age will overwhelm it. O blameless one, out of compassion, leave the household life and practice the Dhamma.'

‘‘Sutvāhaṃ mātu vacanaṃ, pabbajiṃ anagāriyaṃ;

Dehena natu cittena, rūpayobbanalāḷitā.

Hearing my mother’s words, I went forth into homelessness; with my body but not with my mind, being charmed by beauty and youth.

‘‘Mahatā ca payattena, jhānajjhena paraṃ mama;

Kātuñca vadate mātā, na cāhaṃ tattha ussukā.

My mother told me to strive for the highest through great effort and meditative absorption, but I had no enthusiasm for it.

‘‘Tato mahākāruṇiko, disvā maṃ kāmalālasaṃ;

Nibbandanatthaṃ rūpasmiṃ, mama cakkhupathe jino.

Then the Greatly Compassionate One, the Conqueror, seeing me lusting for sensual pleasures, in order to cause disenchantment with form, appeared in my field of vision.

‘‘Sakena ānubhāvena, itthiṃ māpesi sobhiniṃ;

Dassanīyaṃ suruciraṃ, mamatopi surūpiniṃ.

By his own power, he created a beautiful woman, lovely to see and very pleasing, even more beautiful in form than I.

‘‘Tamahaṃ vimhitā disvā, ativimhitadehiniṃ;

Cintayiṃ saphalaṃ meti, nettalābhañca mānusaṃ.

Seeing her, whose form was so wondrous, I was astonished and thought: 'Truly fruitful is my human gain of sight!'

‘‘Tamahaṃ ehi subhage, yenattho taṃ vadehi me;

Kulaṃ te nāmagottañca, vada me yadi te piyaṃ.

I said to her: 'Come, beautiful one, tell me what you need. Tell me your family, name, and clan, if you please.'

‘‘Na vañcakālo subhage, ucchaṅge maṃ nivāsaya;

Sīdantīva mamaṅgāni, pasuppayamuhuttakaṃ.

'This is no time for talk, fair one; let me rest on your lap. My limbs feel as if they are sinking; let me sleep for a moment.'

‘‘Tato sīsaṃ mamaṅge sā, katvā sayi sulocanā;

Tassā nalāṭe patitā, luddhā paramadāruṇā.

Then, placing her head on my lap, the beautiful-eyed one lay down. Upon her forehead a greedy and exceedingly cruel affliction fell.

‘‘Saha tassā nipātena, piḷakā upapajjatha;

Pagghariṃsu pabhinnā ca, kuṇapā pubbalohitā.

With its fall, a boil arose. Having burst, it oozed putrid pus and blood.

‘‘Pabhinnaṃ vadanañcāpi, kuṇapaṃ pūtigandhanaṃ;

Uddhumātaṃ vinilañca, pubbañcāpi sarīrakaṃ.

Her face was split open, a foul-smelling corpse; her body was bloated, discolored, and full of pus.

‘‘Sā paveditasabbaṅgī, nissasantī muhuṃ muhuṃ;

Vedayantī sakaṃ dukkhaṃ, karuṇaṃ paridevayi.

With every limb trembling, sighing again and again, experiencing her own suffering, she lamented piteously.

‘‘Dukkhena dukkhitā homi, phusayanti ca vedanā;

Mahādukkhe nimuggamhi, saraṇaṃ hohi me sakhī.

'I am afflicted by suffering, and painful feelings assail me. I am sunk in great misery; be my refuge, friend!'

‘‘Kuhiṃ [Pg.88] vadanasotaṃ te, kuhiṃ te tuṅganāsikā;

Tambabimbavaroṭṭhante, vadanaṃ te kuhiṃ gataṃ.

‘Where is your radiant face, where is your high nose? Your lips, beautiful as a scarlet gourd, where has your face gone?’

‘‘Kuhiṃ sasīnibhaṃ vaṇṇaṃ, kambugīvā kuhiṃ gatā;

Doḷā lolāva te kaṇṇā, vevaṇṇaṃ samupāgatā.

‘Where is your moon-like complexion? Where has your conch-shell neck gone? Your ears, once swinging and dangling, have become discolored.’

‘‘Makuḷakhārakākārā, kalikāva payodharā;

Pabhinnā pūtikuṇapā, duṭṭhagandhittamāgatā.

‘Your breasts, once shaped like jujube buds, like flower buds, are now burst open, putrid corpses, having become foul-smelling.’

‘‘Vedimajjhāva sussoṇī, sūnāva nītakibbisā;

Jātā amajjhabharitā, aho rūpamasassataṃ.

‘Your beautiful hips, once like the waist of an altar, are now like a slaughterhouse cleared of its refuse. They have become filled in the middle. Alas, how impermanent is form!’

‘‘Sabbaṃ sarīrasañjātaṃ, pūtigandhaṃ bhayānakaṃ;

Susānamiva bībhacchaṃ, ramante yattha bālisā.

‘All that arises from the body is foul-smelling and frightening, repulsive like a charnel ground, in which fools delight.’

‘‘Tadā mahākāruṇiko, bhātā me lokanāyako;

Disvā saṃviggacittaṃ maṃ, imā gāthā abhāsatha.

‘Then the Greatly Compassionate One, my brother, the leader of the world, seeing my mind agitated, spoke these verses:’

‘‘Āturaṃ kuṇapaṃ pūtiṃ, passa nande samussayaṃ;

Asubhāya cittaṃ bhāvehi, ekaggaṃ susamāhitaṃ.

‘“See, Nandā, this afflicted, putrid, foul heap of a body. Develop your mind on the unattractive, one-pointed and well-concentrated.”’

‘‘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 smell, yet it is delighted in by fools.”’

‘‘Evametaṃ avekkhantī, rattindivamatanditā;

Tato sakāya paññāya, abhinibbijjha dakkhisaṃ.

‘“Thus observing this, day and night unwearying, then with my own wisdom, I shall penetrate and see.”’

‘‘Tatohaṃ atisaṃviggā, sutvā gāthā subhāsitā;

Tatraṭṭhitāvahaṃ santī, arahattamapāpuṇiṃ.

‘Then I, deeply stirred upon hearing the well-spoken verses, while standing right there at peace, attained arahantship.’

‘‘Yattha yattha nisinnāhaṃ, sadā jhānaparāyaṇā;

Jino tasmiṃ guṇe tuṭṭho, etadagge ṭhapesi maṃ.

‘Wherever I sat, always devoted to jhāna, the Conqueror, pleased with that quality, placed me foremost in this.’

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

‘My defilements are burned away… the Buddha’s teaching has been done.’

Arahattaṃ pana patvā attano paṭipattiṃ paccavekkhitvā udānavasena ‘‘āturaṃ asuci’’ntiādinā satthārā desitāhi tīhi gāthāhi saddhiṃ –

Having attained arahantship and reflecting on her practice, along with the three verses taught by the Teacher beginning with ‘afflicted and impure,’ she uttered this inspired utterance:

85.

85.

‘‘Tassā [Pg.89] me appamattāya, vicinantiyā yoniso;

Yathābhūtaṃ ayaṃ kāyo, diṭṭho santarabāhiro.

‘For me, being heedful, investigating wisely, this body was seen as it really is, inside and out.’

86.

86.

‘‘Atha nibbindahaṃ kāye, ajjhattañca virajjahaṃ;

Appamattā visaṃyuttā, upasantāmhi nibbutā’’ti. –

‘Then I grew disenchanted with the body, and became dispassionate internally. Heedful, detached, I am at peace, extinguished.’

Imā dve gāthā abhāsi.

These two verses she spoke.

Tattha evametaṃ avekkhantī…pe… dakkhisanti etaṃ āturādisabhāvaṃ kāyaṃ evaṃ ‘‘yathā idaṃ tathā eta’’ntiādinā vuttappakārena rattindivaṃ sabbakālaṃ atanditā hutvā parato ghosahetukaṃ sutamayañāṇaṃ muñcitvā, tato taṃnimittaṃ attani sambhūtattā sakāyabhāvanāmayāya paññāya yāthāvato ghanavinibbhogakaraṇena abhinibbijjha, kathaṃ nu kho dakkhisaṃ passissanti ābhogapurecārikena pubbabhāgañāṇacakkhunā avekkhantī vicinantīti attho.

Therein, ‘thus observing this… I shall see’ means: examining this body, which has the nature of being afflicted and so on, in the manner stated, beginning with ‘as this is, so is that,’ day and night, at all times, without weariness. Having abandoned knowledge based on hearing, which has an external sound as its cause, and then, because that sign has arisen in oneself, having penetrated by means of her own wisdom born of mental development, by truly disintegrating its solidity. The meaning is: ‘How indeed shall I see?’—examining and investigating with the preliminary knowledge-eye that is preceded by the application of mind.

Tenāha ‘‘tassā me appamattāyā’’tiādi. Tassattho – tassā me satiavippavāsena appamattāya yoniso upāyena aniccādivasena vipassanāpaññāya vicinantiyā vīmaṃsantiyā, ayaṃ khandhapañcakasaṅkhāto kāyo sasantānaparasantānavibhāgato santarabāhiro yathābhūtaṃ diṭṭho.

Therefore she said, ‘Of me being heedful,’ and so on. The meaning is this: For me, being heedful through the non-absence of mindfulness, wisely investigating and examining by means of insight-wisdom in terms of impermanence and so on, this body, designated as the five aggregates, was seen as it truly is, internally and externally, by way of the distinction between one’s own continuum and others’ continua.

Atha tathā dassanato pacchā nibbindahaṃ kāye vipassanāpaññāsahitāya maggapaññāya attabhāve nibbindiṃ, visesatova ajjhattasantāne virajji virāgaṃ āpajjiṃ, ahaṃ yathābhūtāya appamādapaṭipattiyā matthakappattiyā appamattā sabbaso saṃyojanānaṃ samucchinnattā visaṃyuttā upasantā ca nibbutā ca amhīti.

Then, after seeing thus, I became disenchanted with the body. With insight-wisdom accompanied by path-wisdom, I became disenchanted with individual existence, and specifically became dispassionate in the internal continuum, attaining dispassion. I, having reached the summit by the practice of heedfulness as it truly is, being heedful, am detached, calmed, and extinguished through the complete eradication of all fetters.

Sundarīnandātherīgāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Sundarīnandā is concluded.

5. Nanduttarātherīgāthāvaṇṇanā

5. Commentary on the Verses of the Elder Nanduttarā

Aggiṃ candañcātiādikā nanduttarāya theriyā gāthā. Ayampi purimabuddhesu katādhikārā tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinitvā imasmiṃ buddhuppāde kururaṭṭhe kammāsadhammanigame brāhmaṇakule nibbattitvā[Pg.90], ekaccāni vijjāṭṭhānāni sippāyatanāni ca uggahetvā nigaṇṭhapabbajjaṃ upagantvā, vādappasutā jambusākhaṃ gahetvā bhaddākuṇḍalakesā viya jambudīpatale vicarantī mahāmoggallānattheraṃ upasaṅkamitvā pañhaṃ pucchitvā parājayaṃ pattā therassa ovāde ṭhatvā sāsane pabbajitvā samaṇadhammaṃ karontī na cirasseva saha paṭisambhidāhi arahattaṃ patvā attano paṭipattiṃ paccavekkhitvā udānavasena –

The verses of the Elder Nanduttarā begin with “Aggiṃ candañca.” She too, having made her aspirations under previous Buddhas and having accumulated wholesome actions in various existences as a supporting condition for release, was reborn in this Buddha’s dispensation in a brahmin family in the market town of Kammāsadhamma in the Kuru country. Having mastered certain fields of knowledge and skills, she embraced the ascetic life of the Nigaṇṭhas. Intent on debate, holding a jambu branch, she wandered across the land of Jambudīpa like Bhaddā Kuṇḍalakesā. Approaching the Elder Mahāmoggallāna, she posed a question and was defeated. Abiding by the Elder’s advice, she went forth in the Dispensation and, practicing the ascetic’s duties, before long attained Arahantship together with the analytical knowledges. Reflecting on her own practice, she uttered this inspired utterance:

87.

87.

‘‘Aggiṃ candañca sūriyañca, devatā ca namassihaṃ;

Nadītitthāni gantvāna, udakaṃ oruhāmihaṃ.

‘I worshipped fire, the moon, and the sun, and the deities; having gone to river fords, I descended into the water.’

88.

88.

‘‘Bahūvatasamādānā, aḍḍhaṃ sīsassa olikhiṃ;

Chamāya seyyaṃ kappemi, rattiṃ bhattaṃ na bhuñjahaṃ.

‘Undertaking many vows, I shaved half my head; I made my bed on the ground, and at night I did not eat a meal.’

89.

89.

‘‘Vibhūsāmaṇḍanaratā, nhāpanucchādanehi ca;

Upakāsiṃ imaṃ kāyaṃ, kāmarāgena aṭṭitā.

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

90.

90.

‘‘Tato saddhaṃ labhitvāna, pabbajiṃ anagāriyaṃ;

Disvā kāyaṃ yathābhūtaṃ, kāmarāgo samūhato.

‘Then, having gained faith, I went forth into homelessness; having seen the body as it really is, sensual lust was eradicated.’

91.

91.

‘‘Sabbe bhavā samucchinnā, icchā ca patthanāpi ca;

Sabbayogavisaṃyuttā, santiṃ pāpuṇi cetaso’’ti. –

‘All states of becoming are cut off, craving and aspiration too; wholly disjoined from all yokes, I have attained peace of mind.’

Imā pañca gāthā abhāsi.

She spoke these five verses.

Tattha aggiṃ candañca sūriyañca, devatā ca namassihanti aggippamukhā devāti indānaṃ devānaṃ ārādhanatthaṃ āhutiṃ paggahetvā aggiñca, māse māse sukkapakkhassa dutiyāya candañca, divase divase sāyaṃ pātaṃ sūriyañca, aññā ca bāhirā hiraññagabbhādayo devatā ca, visuddhimaggaṃ gavesantī namassihaṃ namakkāraṃ ahaṃ akāsiṃ. Nadītitthāni gantvāna, udakaṃ oruhāmihanti gaṅgādīnaṃ nadīnaṃ pūjātitthāni upagantvā sāyaṃ pātaṃ udakaṃ otarāmi udake nimujjitvā aṅgasiñcanaṃ karomi.

Therein, ‘I worshipped fire, the moon, and the sun, and the deities’ means: seeking the path of purity, I performed homage to fire, offering oblations for the sake of pleasing the powerful gods, thinking, ‘the gods are led by fire’; and to the moon, month by month on the second day of the bright fortnight; and to the sun, day by day, in the evening and morning; and to other external deities, such as Hiraññagabbha and so on. ‘Having gone to river fords, I descended into the water’ means: approaching the sacred fords of rivers like the Ganges, in the evening and morning I descended into the water, plunged into the water, and performed the sprinkling of my limbs.

Bahūvatasamādānāti pañcātapatappanādi bahuvidhavatasamādānā. Gāthāsukhatthaṃ bahūti dīghakaraṇaṃ. Aḍḍhaṃ sīsassa olikhinti mayhaṃ sīsassa aḍḍhameva [Pg.91] muṇḍemi. Keci ‘‘aḍḍhaṃ sīsassa olikhinti kesakalāpassa aḍḍhaṃ jaṭābandhanavasena bandhitvā aḍḍhaṃ vissajjesi’’nti atthaṃ vadanti. Chamāya seyyaṃ kappemīti thaṇḍilasāyinī hutvā anantarahitāya bhūmiyā sayāmi. Rattiṃ bhattaṃ na bhuñjahanti rattūparatā hutvā rattiyaṃ bhojanaṃ na bhuñjiṃ.

‘Undertaking many vows’ means undertaking various kinds of vows, such as the five-fire austerity. The lengthening to ‘bahū’ is for the sake of the verse’s meter. ‘I shaved half my head’ means ‘I shave only half of my head.’ Some say the meaning is: ‘she bound half the mass of her hair in the manner of a matted topknot and let the other half loose.’ ‘I make my bed on the ground’ means, being one who lies on the bare ground, ‘I sleep on the earth without anything intervening.’ ‘At night I did not eat a meal’ means, having abstained at night, ‘I did not eat food at night.’

Vibhūsāmaṇḍanaratāti cirakālaṃ attakilamathānuyogena kilantakāyā ‘‘evaṃ sarīrassa kilamanena natthi paññāsuddhi. Sace pana indriyānaṃ tosanavasena sarīrassa tappanena suddhi siyā’’ti mantvā imaṃ kāyaṃ anuggaṇhantī vibhūsāyaṃ maṇḍane ca ratā vatthālaṅkārehi alaṅkaraṇe gandhamālādīhi maṇḍane ca abhiratā. Nhāpanucchādanehi cāti sambāhanādīni kāretvā nhāpanena ucchādanena ca. Upakāsiṃ imaṃ kāyanti imaṃ mama kāyaṃ anuggaṇhiṃ santappesiṃ. Kāmarāgena aṭṭitāti evaṃ kāyadaḷhībahulā hutvā ayonisomanasikārapaccayā pariyuṭṭhitena kāmarāgena aṭṭitā abhiṇhaṃ upaddutā ahosiṃ.

Herein, “Delighting in adornments and ornaments” means that for a long time, weary in body due to persistent self-mortification, she thought, “There is no purification of wisdom through this exhaustion of the body. But if there were purification through contentment of the senses and satisfaction of the body,” and so she nurtured this body, delighting in adornments and ornaments, and taking pleasure in embellishments with clothes, jewelry, perfumes, and garlands. “And with bathing and anointing” means having massage and so on done, and with bathing and anointing. “I attended to this body” means that I nurtured and satisfied this my body. “Afflicted by sensual lust” means that having become excessively attached to the body, due to unwise attention, she was afflicted and frequently oppressed by sensual lust that had arisen.

Tato saddhaṃ labhitvānāti evaṃ samādinnavatāni bhinditvā kāyadaḷhībahulā vādappasutā hutvā tattha tattha vicarantī tato pacchā aparabhāge mahāmoggallānattherassa santike laddhovādānusāsanā saddhaṃ paṭilabhitvā. Disvā kāyaṃ yathābhūtanti saha vipassanāya maggapaññāya imaṃ mama kāyaṃ yathābhūtaṃ disvā anāgāmimaggena sabbaso kāmarāgo samūhato. Tato paraṃ aggamaggena sabbe bhavā samucchinnā, icchā ca patthanāpi cāti paccuppannavisayābhilāsasaṅkhātā icchā ca āyatibhavābhilāsasaṅkhātā patthanāpi sabbe bhavāpi samucchinnāti yojanā. Santiṃ pāpuṇi cetasoti accantaṃ santiṃ arahattaphalaṃ pāpuṇiṃ adhigacchinti attho.

Herein, “Then, having gained faith” means that having broken the observances she had previously undertaken, having become excessively attached to the body, and delighting in debate, she wandered here and there. Later, in the latter part of her life, having received instruction and guidance from the Venerable Mahāmoggallāna, she regained faith. “Having seen the body as it actually is” means that having seen this my body as it actually is with the wisdom of the path accompanied by insight, all sensual lust was utterly eradicated through the path of the non-returner. Then, by the supreme path, all states of existence were cut off. “Both craving and aspiration” means that craving, designated as desire for present objects, and aspiration, designated as desire for future existence, and all states of existence were completely severed—this is the connection. “I attained peace of mind” means that I attained complete peace, the fruit of Arahantship.

Nanduttarātherīgāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Nun Nanduttarā is concluded.

6. Mittākāḷītherīgāthāvaṇṇanā

6. The Commentary on the Verses of the Elder Nun Mittākāḷī

Saddhāya [Pg.92] pabbajitvānātiādikā mittākāḷiyā theriyā gāthā. Ayampi purimabuddhesu katādhikārā tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinantī imasmiṃ buddhuppāde kururaṭṭhe kammāsadhammanigame brāhmaṇakule nibbattitvā viññutaṃ pattā mahāsatipaṭṭhānadesanāya paṭiladdhasaddhā bhikkhunīsu pabbajitvā satta saṃvaccharāni lābhasakkāragiddhikā hutvā samaṇadhammaṃ karontī tattha tattha vicaritvā aparabhāge yoniso ummujjantī saṃvegajātā hutvā vipassanaṃ paṭṭhapetvā na cirasseva saha paṭisambhidāhi arahattaṃ patvā attano paṭipattiṃ paccavekkhitvā udānavasena –

“Having gone forth out of faith,” and so on—these are the verses of the Elder Nun Mittākāḷī. She too, having made her aspiration under former Buddhas, accumulating wholesome karma here and there as a condition for deliverance in various existences, was reborn in this Buddha’s dispensation in a brahmin family in the market town of Kammāsadhamma in the Kuru country. Having attained maturity and gained faith upon hearing the Great Discourse on the Foundations of Mindfulness, she went forth among the bhikkhunīs. For seven years, being greedy for gain and honor, she practiced the ascetic’s life, wandering here and there. Later, wisely emerging, she became stirred with urgency and established insight. Before long, she attained arahantship together with the analytical knowledges. Reviewing her own practice, she uttered this inspired utterance:

92.

92.

‘‘Saddhāya pabbajitvāna, agārasmānagāriyaṃ;

Vicariṃhaṃ tena tena, lābhasakkāraussukā.

“Having gone forth in faith from the home life to homelessness, I wandered here and there, eager for gain and honor.”

93.

93.

‘‘Riñcitvā paramaṃ atthaṃ, hīnamatthaṃ asevihaṃ;

Kilesānaṃ vasaṃ gantvā, sāmaññatthaṃ na bujjhihaṃ.

“Having abandoned the supreme goal, I pursued a lower aim; having come under the sway of defilements, I did not understand the goal of the ascetic life.”

94.

94.

‘‘Tassā me ahu saṃvego, nisinnāya vihārake;

Ummaggapaṭipannāmhi, taṇhāya vasamāgatā.

“As I sat in my dwelling, a sense of urgency arose in me; I had gone astray on 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.

“Short is my life; old age and sickness oppress 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. – imā gāthā abhāsi;

“Observing the rise and fall of the aggregates as they truly are, with a liberated mind, I arose; the Buddha’s teaching has been fulfilled.” These verses she uttered.

Tattha vicariṃhaṃ tena tena, lābhasakkāraussukāti lābhe ca sakkāre ca ussukā yuttappayuttā hutvā tena tena bāhusaccadhammakathādinā lābhuppādahetunā vicariṃ ahaṃ.

Herein, ‘I wandered here and there, eager for gain and honor’: Being intent and engaged in gain and honor, I wandered here and there by means of various causes for the arising of gain, such as erudition and Dhamma talks.

Riñcitvā paramaṃ atthanti jhānavipassanāmaggaphalādiṃ uttamaṃ atthaṃ jahitvā chaḍḍetvā. Hīnamatthaṃ asevihanti catupaccayasaṅkhātaāmisabhāvato hīnaṃ lāmakaṃ atthaṃ ayoniso pariyesanāya paṭiseviṃ ahaṃ. Kilesānaṃ vasaṃ gantvāti mānamadataṇhādīnaṃ kilesānaṃ vasaṃ upagantvā sāmaññatthaṃ samaṇakiccaṃ na bujjhiṃ na jāniṃ ahaṃ.

‘Having abandoned the supreme goal’: Having abandoned and rejected the ultimate goal, such as jhāna, insight, path, and fruition. ‘I pursued a lower aim’: I pursued the base and wretched aim, which is the material nature of the four requisites, through unwise seeking. ‘Having come under the sway of defilements’: Having come under the sway of defilements such as pride, conceit, and craving, ‘I did not understand the goal of the ascetic life,’ the duty of a recluse.

Nisinnāya [Pg.93] vihāraketi mama vasanakaovarake nisinnāya ahu saṃvego. Kathanti ce, āha ‘‘ummaggapaṭipannāmhī’’ti. Tattha ummaggapaṭipannāmhīti yāvadeva anupādāya parinibbānatthamidaṃ sāsanaṃ, tattha sāsane pabbajitvā kammaṭṭhānaṃ amanasikarontī tassa ummaggapaṭipannā amhīti. Taṇhāya vasamāgatāti paccayuppādanataṇhāya vasaṃ upagatā.

‘As I sat in my dwelling’: As I sat in my own dwelling, a sense of urgency arose. If you ask ‘How so?’, she said: ‘I had gone astray on the wrong path.’ Herein, ‘I had gone astray on the wrong path’ means that although this Dispensation is for the purpose of final liberation without clinging, having gone forth into that Dispensation, I did not attend to the meditation subject, and thus I had gone astray on the wrong path. ‘Having come under the power of craving’: She had come under the power of craving for the production of requisites.

Appakaṃ jīvitaṃ mayhanti paricchinnakālā vajjitato bahūpaddavato ca mama jīvitaṃ appakaṃ parittaṃ lahukaṃ. Jarā byādhi ca maddatīti tañca samantato āpatitvā nippothentā pabbatā viya jarā byādhi ca maddati nimmathati. ‘‘Maddare’’tipi pāṭho. Purāyaṃ bhijjati kāyoti ayaṃ kāyo bhijjati purā. Yasmā tassa ekaṃsiko bhedo, tasmā na me kālo pamajjituṃ ayaṃ kālo aṭṭhakkhaṇavajjito navamo khaṇo, so pamajjituṃ na yuttoti tassāhuṃ saṃvegoti yojanā.

‘Short is my life’: My life is short, brief, and insignificant, being limited in time and beset by many dangers. ‘Old age and sickness oppress it’: Old age and sickness oppress and crush it, like mountains collapsing on all sides and pulverizing it. There is also the reading ‘maddare’ (they crush). ‘Before this body breaks up’: This body breaks up before long. Since its destruction is certain, ‘there is no time for me to be heedless’: This moment—the ninth moment, excluding the eight inopportune moments—is not fit for negligence. Thus, the connection is made with ‘a sense of urgency arose in me’.

Yathābhūtamavekkhantīti evaṃ jātasaṃvegā vipassanaṃ paṭṭhapetvā aniccādimanasikārena yathābhūtamavekkhantī. Kiṃ avekkhantīti āha ‘‘khandhānaṃ udayabbaya’’nti. ‘‘Avijjāsamudayā rūpasamudayo’’tiādinā (paṭi. ma. 1.50) samapaññāsappabhedānaṃ pañcannaṃ upādānakkhandhānaṃ uppādanirodhañca udayabbayānupassanāya avekkhantī vipassanaṃ ussukkāpetvā maggapaṭipāṭiyā sabbaso kilesehi ca bhavehi ca vimuttacittā uṭṭhāsiṃ, ubhato uṭṭhānena maggena bhavattayato cāti vuṭṭhitā ahosiṃ. Sesaṃ vuttanayameva.

‘Observing as they truly are’: Having thus aroused a sense of urgency and established insight, she observed things as they truly are through attention to impermanence and so on. What did she observe? She said: ‘the rise and fall of the aggregates’. She observed the arising and cessation of the five aggregates of clinging, which have fifty divisions beginning with ‘with the arising of ignorance comes the arising of form’ (Paṭisambhidāmagga 1.50), through the contemplation of rise and fall. Having intensified her insight, and by the sequence of the path, ‘with a liberated mind, I arose’ from all defilements and states of existence. She became one who has arisen by a twofold arising: by the path and from the three states of existence. The rest is as previously explained.

Mittākāḷītherīgāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Nun Mittākāḷī is concluded.

7. Sakulātherīgāthāvaṇṇanā

7. The Commentary on the Verses of the Elder Nun Sakulā

Agārasmiṃ vasantītiādikā sakulāya theriyā gāthā. Ayaṃ kira padumuttarassa bhagavato kāle haṃsavatīnagare ānandassa rañño dhītā hutvā nibbattā, satthu vemātikabhaginī nandāti nāmena. Sā viññutaṃ patvā ekadivasaṃ satthu santike dhammaṃ suṇantī satthārā ekaṃ bhikkhuniṃ dibbacakkhukānaṃ aggaṭṭhāne ṭhapentaṃ disvā ussāhajātā adhikārakammaṃ katvā sayampi taṃ ṭhānantaraṃ patthentī paṇidhānamakāsi. Sā tattha yāvajīvaṃ [Pg.94] bahuṃ uḷāraṃ kusalakammaṃ katvā devaloke nibbattitvā aparāparaṃ sugatīsuyeva saṃsarantī kassapassa bhagavato kāle brāhmaṇakule nibbattitvā paribbājakapabbajjaṃ pabbajitvā ekacārinī vicarantī ekadivasaṃ telabhikkhāya āhiṇḍitvā telaṃ labhitvā tena telena satthu cetiye sabbarattiṃ dīpapūjaṃ akāsi. Sā tato cutā tāvatiṃse nibbattitvā suvisuddhadibbacakkhukā hutvā ekaṃ buddhantaraṃ devesuyeva saṃsaritvā imasmiṃ buddhuppāde sāvatthiyaṃ brāhmaṇakule nibbatti. Sakulātissā nāmaṃ ahosi. Sā viññutaṃ pattā satthu jetavanapaṭiggahaṇe paṭiladdhasaddhā upāsikā hutvā aparabhāge aññatarassa khīṇāsavattherassa santike dhammaṃ sutvā sañjātasaṃvegā pabbajitvā vipassanaṃ paṭṭhapetvā ghaṭentī vāyamantī na cirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. therī 2.3.131-165) –

Living in the house, and so on—these are the verses of the Elder Sakulā. It is said that in the time of the Blessed One Padumuttara, she was born as the daughter of King Ānanda in the city of Haṃsavatī. She was known as the Teacher’s half-sister, named Nandā. Having attained maturity, one day while listening to the Dhamma in the presence of the Teacher, she saw the Teacher appoint a certain bhikkhunī as foremost among those with the divine eye. Inspired, she performed deeds that would lead to that attainment and made an aspiration to attain that same position herself. There, throughout her life, she performed many excellent meritorious deeds. After passing away, she was reborn in the heavenly world, and again and again she wandered through happy destinies. In the time of the Blessed One Kassapa, she was born in a brahmin family, went forth into the ascetic life as a wanderer, and lived as a solitary ascetic. One day, while wandering for alms of oil, she obtained oil and used it to offer lamp-worship at the Teacher’s shrine all night long. After passing away from there, she was reborn in the Tāvatiṃsa heaven, endowed with a supremely purified divine eye. She wandered among the devas for one Buddha-interval, and in this Buddha’s time, she was born in a brahmin family in Sāvatthī. Her name was Sakulā. Having attained maturity, she gained faith when the Teacher accepted the Jetavana monastery and became a lay follower. Later, after hearing the Dhamma from a certain arahant elder, she was stirred with a sense of urgency, went forth, established insight, and striving diligently, she soon attained arahantship. Thus it is said in the Apadāna (Apadāna, Therī 2.3.131-165):

‘‘Padumuttaro nāma jino, sabbadhammāna pāragū;

Ito satasahassamhi, kappe uppajji nāyako.

“Padumuttara by name, the Conqueror, gone to the far shore of all things, the leader arose a hundred thousand aeons ago.

‘‘Hitāya sabbasattānaṃ, sukhāya vadataṃ varo;

Atthāya purisājañño, paṭipanno sadevake.

“For the welfare of all beings, for their happiness, the foremost of speakers; the thoroughbred of men has entered upon the path for the benefit of the world with its deities.

‘‘Yasaggapatto sirimā, kittivaṇṇagato jino;

Pūjito sabbalokassa, disā sabbāsu vissuto.

“Having attained the peak of glory, possessing splendor, the Conqueror endowed with fame and renown; worshipped by all the world, renowned in all directions.

‘‘Uttiṇṇavicikiccho so, vītivattakathaṃkatho;

Sampuṇṇamanasaṅkappo, patto sambodhimuttamaṃ.

“He has crossed over doubt, he has overcome perplexity; with intentions fully accomplished, he has attained the supreme enlightenment.

‘‘Anuppannassa maggassa, uppādetā naruttamo;

Anakkhātañca akkhāsi, asañjātañca sañjanī.

“The foremost of men, the producer of the unarisen path, declared the undeclared, and brought into being that which had not been brought into being.

‘‘Maggaññū ca maggavidū, maggakkhāyī narāsabho;

Maggassa kusalo satthā, sārathīnaṃ varuttamo.

“The one who knows the path, the one who understands the path, the one who declares the path, the bull of men; skilled in the path, the teacher, the foremost of charioteers.

‘‘Mahākāruṇiko satthā, dhammaṃ deseti nāyako;

Nimugge kāmapaṅkamhi, samuddharati pāṇine.

“The Teacher, greatly compassionate, the Leader, teaches the Dhamma; he lifts up living beings sunk in the mire of sensual desire.

‘‘Tadāhaṃ haṃsavatiyaṃ, jātā khattiyanandanā;

Surūpā sadhanā cāpi, dayitā ca sirīmatī.

“Then in Haṃsavatī, I was born a noble maiden, beautiful and wealthy, beloved and endowed with fortune.

‘‘Ānandassa [Pg.95] mahārañño, dhītā paramasobhanā;

Vemātā bhaginī cāpi, padumuttaranāmino.

“The daughter of the great King Ānanda, supremely beautiful; and also the half-sister of the one named Padumuttara.

‘‘Rājakaññāhi sahitā, sabbābharaṇabhūsitā;

Upāgamma mahāvīraṃ, assosiṃ dhammadesanaṃ.

“Accompanied by princesses, adorned with all ornaments, I approached the great hero and listened to his teaching of the Dhamma.

‘‘Tadā hi so lokagaru, bhikkhuniṃ dibbacakkhukaṃ;

Kittayaṃ parisāmajjhe, aggaṭṭhāne ṭhapesi taṃ.

“Then the Teacher of the world, praising a nun with the divine eye in the midst of the assembly, established her in the foremost position.

‘‘Suṇitvā tamahaṃ haṭṭhā, dānaṃ datvāna satthuno;

Pūjitvāna ca sambuddhaṃ, dibbacakkhuṃ apatthayiṃ.

“Hearing that, I was delighted. Having given a gift to the Teacher and having honored the Sambuddha, I aspired for the divine eye.

‘‘Tato avoca maṃ satthā, nande lacchasi patthitaṃ;

Padīpadhammadānānaṃ, phalametaṃ sunicchitaṃ.

“Then the Teacher said to me, ‘Nandā, you shall attain your wish; this is the assured fruit of the gifts of lamps and the Dhamma.’

‘‘Satasahassito kappe, okkākakulasambhavo;

Gotamo nāma gottena, satthā loke bhavissati.

“A hundred thousand aeons from now, born of the Okkāka lineage, Gotama by clan name will be the Teacher in the world.

‘‘Tassa dhammesu dāyādā, orasā dhammanimmitā;

Sakulā nāma nāmena, hessati satthu sāvikā.

“An heir to him in the Dhamma, his own true child, created by the Dhamma; named Sakulā, she will be the Teacher’s female disciple.

‘‘Tena kammena sukatena, cetanāpaṇidhīhi ca;

Jahitvā mānusaṃ dehaṃ, tāvatiṃsamagacchahaṃ.

“By that well-done deed, and by my intention and aspiration, having abandoned the human body, I went to Tāvatiṃsa.

‘‘Imamhi bhaddake kappe, brahmabandhu mahāyaso;

Kassapo nāma gottena, uppajji vadataṃ varo.

“In this auspicious aeon, the greatly renowned relative of Brahmā, Kassapa by clan, arose, the best of speakers.

‘‘Paribbājakinī āsiṃ, tadāhaṃ ekacārinī;

Bhikkhāya vicaritvāna, alabhiṃ telamattakaṃ.

“I was a female wandering ascetic then, traveling alone; having wandered for alms, I obtained a small amount of oil.

‘‘Tena dīpaṃ padīpetvā, upaṭṭhiṃ sabbasaṃvariṃ;

Cetiyaṃ dvipadaggassa, vippasannena cetasā.

“With it I lit a lamp and, fully restrained, with a serene mind, I attended to the shrine of the Supreme Biped.

‘‘Tena kammena sukatena, cetanāpaṇidhīhi ca;

Jahitvā mānusaṃ dehaṃ, tāvatiṃsamagacchahaṃ.

“By that well-done deed, and by my intention and aspiration, having abandoned the human body, I went to Tāvatiṃsa.

‘‘Yattha yatthūpapajjāmi, tassa kammassa vāhasā;

Pajjalanti mahādīpā, tattha tattha gatāya me.

“Wherever I am reborn, by the force of that action, great lamps blaze for me wherever I go.

‘‘Tirokuṭṭaṃ [Pg.96] tiroselaṃ, samatiggayha pabbataṃ;

Passāmahaṃ yadicchāmi, dīpadānassidaṃ phalaṃ.

“Through walls, through rock, passing beyond mountains, I see whatever I wish—this is the fruit of the gift of a lamp.

‘‘Visuddhanayanā homi, yasasā ca jalāmahaṃ;

Saddhāpaññāvatī ceva, dīpadānassidaṃ phalaṃ.

“My eyes are purified, and I blaze with glory; I am endowed with faith and wisdom—this is the fruit of the gift of a lamp.

‘‘Pacchime ca bhave dāni, jātā vippakule ahaṃ;

Pahūtadhanadhaññamhi, mudite rājapūjite.

“In my final existence now, I was born in a brahmin family, abundant in wealth and grain, joyful and honored by the king.

‘‘Ahaṃ sabbaṅgasampannā, sabbābharaṇabhūsitā;

Purappavese sugataṃ, vātapāne ṭhitā ahaṃ.

“Perfect in all my limbs, adorned with all my ornaments, I stood at a window as the Well-farer entered the city.

‘‘Disvā jalantaṃ yasasā, devamanussasakkataṃ;

Anubyañjanasampannaṃ, lakkhaṇehi vibhūsitaṃ.

“Seeing him radiant with glory, revered by gods and humans, endowed with the minor marks, adorned with the major characteristics,

‘‘Udaggacittā sumanā, pabbajjaṃ samarocayiṃ;

Na cireneva kālena, arahattamapāpuṇiṃ.

“with uplifted mind and joyous heart, I found delight in the going forth; before long I attained Arahantship.

‘‘Iddhīsu ca vasī homi, dibbāya sotadhātuyā;

Paracittāni jānāmi, satthusāsanakārikā.

“I have mastery over spiritual powers and the divine ear element; I know the minds of others, a doer of the Teacher's instruction.

‘‘Pubbenivāsaṃ jānāmi, dibbacakkhu visodhitaṃ;

Khepetvā āsave sabbe, visuddhāsiṃ sunimmalā.

“I know past lives, my divine eye is purified; having destroyed all the taints, I am pure and stainless.

‘‘Pariciṇṇo mayā satthā, kataṃ buddhassa sāsanaṃ;

Ohito garuko bhāro, bhavanettisamūhatā.

The Teacher has been attended to by me, the Buddha’s teaching has been fulfilled; the heavy burden has been laid down, craving for existence is eradicated.

‘‘Yassatthāya pabbajitā, agārasmānagāriyaṃ;

So me attho anuppatto, sabbasaṃyojanakkhayo.

For the sake of which I went forth from home to homelessness, that purpose of mine has been attained—the utter destruction of all fetters.

‘‘Tato mahākāruṇiko, etadagge ṭhapesi maṃ;

Dibbacakkhukānaṃ aggā, sakulāti naruttamo.

Then the Great Compassionate One, the Supreme Man, declared me, Sakulā, as the foremost among those with the divine eye.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

My defilements are burned away... The Buddha's teaching is done.

Arahattaṃ pana patvā katādhikāratāya dibbacakkhuñāṇe ciṇṇavasī ahosi. Tena naṃ satthā dibbacakkhukānaṃ bhikkhunīnaṃ aggaṭṭhāne ṭhapesi. Sā attano paṭipattiṃ paccavekkhitvā pītisomanassajātā udānavasena –

Having attained arahantship, and due to having performed the requisite deeds, she became one who had attained mastery in the knowledge of the divine eye. Therefore, the Teacher placed her foremost among the bhikkhunīs possessing the divine eye. Reflecting on her own practice, filled with joy and happiness, she uttered an exclamation:

97.

97.

‘‘Agārasmiṃ [Pg.97] vasantīhaṃ, dhammaṃ sutvāna bhikkhuno;

Addasaṃ virajaṃ dhammaṃ, nibbānaṃ padamaccutaṃ.

Living at home, I heard the Dhamma from a bhikkhu; I saw the stainless Dhamma, Nibbāna, the imperishable state.

98.

98.

‘‘Sāhaṃ puttaṃ dhītarañca, dhanadhaññañca chaḍḍiya;

Kese chedāpayitvāna, pabbajiṃ anagāriyaṃ.

I abandoned son and daughter, wealth and grain as well; Having had my hair cut off, I went forth into homelessness.

99.

99.

‘‘Sikkhamānā ahaṃ santī, bhāventī maggamañjasaṃ;

Pahāsiṃ rāgadosañca, tadekaṭṭhe ca āsave.

As a trainee, developing the direct path, I abandoned lust and hatred, and the taints associated with them.

100.

100.

‘‘Bhikkhunī upasampajja, pubbajātimanussariṃ;

Dibbacakkhu visodhitaṃ, vimalaṃ sādhubhāvitaṃ.

Having received the bhikkhunī ordination, I recollected my past lives; the divine eye is purified, spotless, and well developed.

101.

101.

‘‘Saṅkhāre parato disvā, hetujāte palokite;

Pahāsiṃ āsave sabbe, sītibhūtāmhi nibbutā’’ti. –

Seeing formations as other, as arisen from causes and perishable, I abandoned all taints; I have become cooled and quenched.

Imā gāthā abhāsi.

She uttered these verses.

Tattha agārasmiṃ vasantīhaṃ, dhammaṃ sutvāna bhikkhunoti ahaṃ pubbe agāramajjhe vasamānā aññatarassa bhinnakilesassa bhikkhuno santike catusaccagabbhaṃ dhammakathaṃ sutvā. Addasaṃ virajaṃ dhammaṃ, nibbānaṃ padamaccutanti rāgarajādīnaṃ abhāvena virajaṃ, vānato nikkhantattā nibbānaṃ, cavanābhāvato adhigatānaṃ accutihetutāya ca nibbānaṃ accutaṃ, padanti ca laddhanāmaṃ asaṅkhatadhammaṃ, sahassanayapaṭimaṇḍitena dassanasaṅkhātena dhammacakkhunā addasaṃ passiṃ.

Therein, regarding 'While living at home, I heard the Dhamma from a bhikkhu': I, formerly dwelling in the midst of a household, heard a Dhamma talk containing the four noble truths in the presence of a certain bhikkhu whose defilements were destroyed. Regarding 'I saw the stainless Dhamma, Nibbāna, the imperishable state': 'stainless' (virajaṃ) because of the absence of the dust of lust and so on; 'Nibbāna' because of having departed from craving; 'imperishable' (accutaṃ) because of the absence of passing away and because it is the cause of imperishability for those who have attained it; and 'state' (padaṃ) is the name given to the unconditioned Dhamma. With the Dhamma-eye, which is called vision, adorned with a thousand methods, I saw, I beheld.

Sāhanti sā ahaṃ vuttappakārena sotāpannā homi.

Regarding 'Sāhaṃ' (That I): That I, in the manner described, became a stream-enterer.

Sikkhamānā ahaṃ santīti ahaṃ sikkhamānāva samānā pabbajitvā vasse aparipuṇṇe eva. Bhāventī maggamañjasanti majjhimapaṭipattibhāvato añjasaṃ uparimaggaṃ uppādentī. Tadekaṭṭhe ca āsaveti rāgadosehi sahajekaṭṭhe pahānekaṭṭhe ca tatiyamaggavajjhe āsave pahāsiṃ samucchindiṃ.

Regarding 'I, being a trainee': I, being still a trainee, having gone forth, even before a year was completed. Regarding 'Developing the direct path': by cultivating the middle way, one produces the direct higher path. Regarding 'and the taints associated with them': I abandoned and completely severed the taints that are conascent with lust and hatred, that are one in abandonment, and that are to be abandoned by the third path.

Bhikkhunī upasampajjāti vasse paripuṇṇe upasampajjitvā bhikkhunī hutvā. Vimalanti avijjādīhi upakkilesehi vimuttatāya vigatamalaṃ, sādhu sakkacca sammadeva [Pg.98] bhāvitaṃ, sādhūhi vā buddhādīhi bhāvitaṃ uppāditaṃ dibbacakkhu visodhitanti sambandho.

Regarding 'Having received the bhikkhunī ordination': having completed the year, having received higher ordination, having become a bhikkhunī. Regarding 'stainless' (vimalaṃ): it is without stain because of being freed from the underlying defilements such as ignorance. The connection is that the divine eye, well, diligently, and rightly cultivated—or developed and produced by the noble ones such as the Buddhas—is purified.

Saṅkhāreti tebhūmakasaṅkhāre. Paratoti anattato. Hetujāteti paccayuppanne. Palokiteti palujjanasabhāve pabhaṅgune paññācakkhunā disvā. Pahāsiṃ āsave sabbeti aggamaggena avasiṭṭhe sabbepi āsave pajahiṃ, khepesinti attho. Sesaṃ vuttanayameva.

Regarding 'formations': the formations of the three realms. Regarding 'as other': as not-self. Regarding 'born of a cause': arisen from conditions. Regarding 'perishable': having seen with the eye of wisdom that they are of a perishable, fragile nature. Regarding 'I abandoned all the taints': with the highest path I abandoned, I eliminated all the remaining taints—this is the meaning. The rest is in the same manner as explained.

Sakulātherīgāthāvaṇṇanā niṭṭhitā.

The commentary on the Verses of the Elder Sakulā is concluded.

8. Soṇātherīgāthāvaṇṇanā

8. Commentary on the Verses of the Elder Soṇā

Dasa putte vijāyitvātiādikā soṇāya theriyā gāthā. Ayampi padumuttarassa bhagavato kāle haṃsavatīnagare kulagehe nibbattitvā viññutaṃ patvā ekadivasaṃ satthu santike dhammaṃ suṇantī satthāraṃ ekaṃ bhikkhuniṃ āraddhavīriyānaṃ bhikkhunīnaṃ aggaṭṭhāne ṭhapentaṃ disvā, adhikārakammaṃ katvā sayampi taṃ ṭhānantaraṃ patthetvā yāvajīvaṃ puññāni katvā, tato cutā kappasatasahassaṃ devamanussesu saṃsaritvā imasmiṃ buddhuppāde sāvatthiyaṃ kulagehe nibbattitvā vayappattā patikulaṃ gatā dasa puttadhītaro labhitvā bahuputtikāti paññāyittha. Sā sāmike pabbajite vayappatte puttadhītaro gharāvāse patiṭṭhāpetvā sabbaṃ dhanaṃ puttānaṃ vibhajitvā adāsi, na kiñci attano ṭhapesi. Taṃ puttā ca dhītaro ca katipāhameva upaṭṭhahitvā paribhavaṃ akaṃsu. Sā ‘‘kiṃ mayhaṃ imehi paribhavāya ghare vasantiyā’’ti bhikkhuniyo upasaṅkamitvā pabbajjaṃ yāci. Taṃ bhikkhuniyo pabbājesuṃ. Sā laddhūpasampadā ‘‘ahaṃ mahallikākāle pabbajitvā appamattāya bhavitabba’’nti bhikkhunīnaṃ vattapaṭivattaṃ karontī ‘‘sabbarattiṃ samaṇadhammaṃ karissāmī’’ti heṭṭhāpāsāde ekathambhaṃ hatthena gahetvā taṃ avijahamānā samaṇadhammaṃ karontī caṅkamamānāpi ‘‘andhakāre ṭhāne rukkhādīsu yattha katthaci me sīsaṃ paṭihaññeyyā’’ti rukkhaṃ hatthena gahetvā taṃ avijahamānāva samaṇadhammaṃ karoti. Tato paṭṭhāya sā āraddhavīriyatāya pākaṭā ahosi. Satthā tassā ñāṇaparipākaṃ disvā [Pg.99] gandhakuṭiyaṃ nisinnova obhāsaṃ pharitvā sammukhe nisinno viya attānaṃ dassetvā –

The verses of the Elder Soṇā begin with 'Having given birth to ten sons'. She too, in the time of the Blessed One Padumuttara, was born into a family in the city of Haṃsavatī. Having come of age, one day while listening to the Dhamma in the Teacher’s presence, she saw the Teacher place a certain bhikkhunī foremost among bhikkhunīs of aroused effort. Having made an aspiration, she too resolved upon that same position, and having made merit for her whole life, she passed away from there and wandered among gods and humans for a hundred thousand eons. In this Buddha’s dispensation, she was reborn into a family in Sāvatthī. When she came of age, she went to her husband's family and bore ten sons and daughters, becoming known as 'Soṇā of many children'. After her husband went forth, when she had grown old, she established her sons and daughters in household life, distributed all her wealth among her sons, and kept nothing for herself. Her sons and daughters attended to her for only a few days before treating her with contempt. She thought, 'What is the use of my staying at home to be treated with contempt by them?' and approaching the bhikkhunīs, she requested to go forth. The bhikkhunīs gave her the going forth. Having received the higher ordination, she thought, 'I have gone forth in old age; I must be diligent,' and while performing her duties and services for the bhikkhunīs, she resolved, 'I will practice the ascetic's duties all night.' In the lower part of the residence, she took hold of a pillar with her hand, and not letting go of it, she practiced the ascetic's duties. Even while walking, thinking, 'In a dark place, my head might strike a tree or something,' she took hold of a tree with her hand and, not letting go, practiced the ascetic's duties. From then on, she became known for her aroused effort. The Teacher, seeing the maturing of her knowledge, while seated in the perfumed chamber, suffused a radiance and showed himself as if seated in front of her, and spoke this verse:

‘‘Yo ca vassasataṃ jīve, apassaṃ dhammamuttamaṃ;

Ekāhaṃ jīvitaṃ seyyo, passato dhammamuttama’’nti. (dha. pa. 115) –

“Better than a life of a hundred years, not seeing the supreme Dhamma, is a single day of life for one who sees the supreme Dhamma.”

Gāthaṃ abhāsi. Sā gāthāpariyosāne arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. therī 2.3.220-243) –

He spoke the verse. At the end of the verse, she attained arahantship. Thus it was said in the Apadāna:

‘‘Padumuttaro nāma jino, sabbadhammāna pāragū;

Ito satasahassamhi, kappe uppajji nāyako.

“The Conqueror named Padumuttara, who had gone to the far shore of all phenomena, that Leader arose a hundred thousand eons ago.”

‘‘Tadā seṭṭhikule jātā, sukhitā pūjitā piyā;

Upetvā taṃ munivaraṃ, assosiṃ madhuraṃ vacaṃ.

“Then, born in a wealthy family, happy, honored, and beloved, approaching that best of sages, I heard his sweet words.”

‘‘Āraddhavīriyānaggaṃ, vaṇṇesi bhikkhuniṃ jino;

Taṃ sutvā muditā hutvā, kāraṃ katvāna satthuno.

“The Conqueror praised a bhikkhunī who was foremost in aroused effort. Hearing that, I rejoiced and paid homage to the Teacher.”

‘‘Abhivādiya sambuddhaṃ, ṭhānaṃ taṃ patthayiṃ tadā;

Anumodi mahāvīro, sijjhataṃ paṇidhī tava.

“Having paid homage to the Sambuddha, I then aspired to that state. The Great Hero approved, saying, 'May your aspiration be fulfilled.'”

‘‘Satasahassito kappe, okkākakulasambhavo;

Gotamo nāma gottena, satthā loke bhavissati.

“A hundred thousand eons from now, born of the Okkāka lineage, one named Gotama by clan will be the Teacher in the world.”

‘‘Tassa dhammesu dāyādā, orasā dhammanimmitā;

Soṇāti nāma nāmena, hessati satthu sāvikā.

“An heir to his Dhamma, a legitimate child created by the Dhamma, a disciple of the Teacher named Soṇā she will be.”

‘‘Taṃ sutvā muditā hutvā, yāvajīvaṃ tadā jinaṃ;

Mettacittā paricariṃ, paccayehi vināyakaṃ.

“Hearing that, filled with joy, for my whole life I then attended the Conqueror, the Guide, with a mind of loving-kindness and with requisites.”

‘‘Tena kammena sukatena, cetanāpaṇidhīhi ca;

Jahitvā mānusaṃ dehaṃ, tāvatiṃsamagacchahaṃ.

“By that well-done deed, and by my intentions and aspirations, having abandoned the human body, I went to Tāvatiṃsa.”

‘‘Pacchime ca bhave dāni, jātā seṭṭhikule ahaṃ;

Sāvatthiyaṃ puravare, iddhe phīte mahaddhane.

“And now in this final existence, I was born in a wealthy family in the excellent city of Sāvatthī, prosperous, thriving, and of great wealth.”

‘‘Yadā ca yobbanappattā, gantvā patikulaṃ ahaṃ;

Dasa puttāni ajaniṃ, surūpāni visesato.

“And when I came of age, I went to my husband's household; I bore ten sons, handsome and especially distinguished.”

‘‘Sukhedhitā [Pg.100] ca te sabbe, jananettamanoharā;

Amittānampi rucitā, mama pageva te siyā.

“And all were well-nurtured, captivating the eyes and mind of their mother; pleasing even to enemies—how much more so to me!”

‘‘Tato mayhaṃ akāmāya, dasaputtapurakkhato;

Pabbajittha sa me bhattā, devadevassa sāsane.

“Then, against my will, though surrounded by my ten sons, my husband went forth in the dispensation of the God of gods.”

‘‘Tadekikā vicintesiṃ, jīvitenālamatthu me;

Cattāya patiputtehi, vuḍḍhāya ca varākiyā.

“Alone, I reflected: ‘Enough of life for me, abandoned by my husband and sons, being old and wretched.’”

‘‘Ahampi tattha gacchissaṃ, sampatto yattha me pati;

Evāhaṃ cintayitvāna, pabbajiṃ anagāriyaṃ.

“‘I too shall go where my husband has gone.’ Thinking thus, I went forth into homelessness.”

‘‘Tato ca maṃ bhikkhuniyo, ekaṃ bhikkhunupassaye;

Vihāya gacchumovādaṃ, tāpehi udakaṃ iti.

“Then the nuns, leaving me alone in the nuns’ dwelling, went for instruction, saying, ‘Heat the water.’”

‘‘Tadā udakamāhitvā, okiritvāna kumbhiyā;

Culle ṭhapetvā āsīnā, tato cittaṃ samādahiṃ.

“Then, having fetched water and poured it into the pot, and having placed it on the hearth, I sat down; then I composed my mind.”

‘‘Khandhe aniccato disvā, dukkhato ca anattato;

Khepetvā āsave sabbe, arahattamapāpuṇiṃ.

“Seeing the aggregates as impermanent, as suffering, and as not-self, and having destroyed all the taints, I attained arahantship.”

‘‘Tadāgantvā bhikkhuniyo, uṇhodakamapucchisuṃ;

Tejodhātumadhiṭṭhāya, khippaṃ santāpayiṃ jalaṃ.

“When the nuns arrived, they asked for hot water; having resolved upon the fire element, I quickly heated the water.”

‘‘Vimhitā tā jinavaraṃ, etamatthamasāvayuṃ;

Taṃ sutvā mudito nātho, imaṃ gāthaṃ abhāsatha.

“Astonished, they reported this matter to the foremost Conqueror. Hearing it, the delighted Protector spoke this verse:”

‘‘Yo ca vassasataṃ jīve, kusīto hīnavīriyo;

Ekāhaṃ jīvitaṃ seyyo, vīriyamārabhato daḷhaṃ.

“Though one should live a hundred years, lazy and of feeble energy, better is a single day's life for one who strives with firm energy.”

‘‘Ārādhito mahāvīro, mayā suppaṭipattiyā;

Āraddhavīriyānaggaṃ, mamāha sa mahāmuni.

“The Great Hero was pleased by my good practice; that Great Sage declared me foremost among those who have aroused energy.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burned away... the Buddha's teaching has been done.”

Atha naṃ bhagavā bhikkhuniyo paṭipāṭiyā ṭhānantare ṭhapento āraddhavīriyānaṃ aggaṭṭhāne ṭhapesi. Sā ekadivasaṃ attano paṭipattiṃ paccavekkhitvā udānavasena –

Then the Blessed One, while establishing the nuns in their respective ranks, placed her in the foremost position among those who had aroused energy. One day, reflecting on her own practice, she uttered this inspired utterance:

102.

102.

‘‘Dasa [Pg.101] putte vijāyitvā, asmiṃ rūpasamussaye;

Tatohaṃ dubbalā jiṇṇā, bhikkhuniṃ upasaṅkamiṃ.

“Having given birth to ten sons in this body, then, weak and aged, I approached a nun.”

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 teaching, I cut off my hair and went forth.”

104.

104.

‘‘Tassā me sikkhamānāya, dibbacakkhu visodhitaṃ;

Pubbenivāsaṃ jānāmi, yattha me vusitaṃ pure.

“For me, who was training, the divine eye was purified; I know my past lives, where I had lived before.”

105.

105.

‘‘Animittañca bhāvemi, ekaggā susamāhitā;

Anantarāvimokkhāsiṃ, anupādāya nibbutā.

“I develop the signless, one-pointed and well-composed; I attained immediate liberation, extinguished without clinging.”

106.

106.

‘‘Pañcakkhandhā pariññātā, tiṭṭhanti chinnamūlakā;

Dhi tavatthu jare jamme, natthi dāni punabbhavo’’ti. – imā gāthā abhāsi;

“The five aggregates are fully understood, they stand with roots cut. Shame on you, O aging and birth! There is now no more renewed existence.” – these verses she spoke.

Tattha rūpasamussayeti rūpasaṅkhāte samussaye. Ayañhi rūpasaddo ‘‘cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇa’’ntiādīsu (saṃ. ni. 4.60) rūpāyatane āgato. ‘‘Yaṃkiñci rūpaṃ atītānāgatapaccuppanna’’ntiādīsu (a. ni. 4.181) rūpakkhandhe. ‘‘Piyarūpe sātarūpe rajjatī’’tiādīsu (ma. ni. 1.409) sabhāve. ‘‘Bahiddhā rūpāni passatī’’tiādīsu (dī. ni. 3.338; a. ni. 1.427-434) kasiṇāyatane. ‘‘Rūpī rūpāni passatī’’tiādīsu (dī. ni. 3.339; a. ni. 1.435-442) rūpajhāne. ‘‘Aṭṭhiñca paṭicca nhāruñca paṭicca maṃsañca paṭicca cammañca paṭicca ākāso parivārito rūpantveva saṅkhaṃ gacchatī’’tiādīsu (ma. ni. 1.306) rūpakāye. Idhāpi rūpakāyeva daṭṭhabbo. Samussayasaddopi aṭṭhīnaṃ sarīrassa pariyāyo. ‘‘Satanti samussayā’’tiādīsu aṭṭhisarīrapariyāye. ‘‘Āturaṃ asuciṃ pūtiṃ, passa nande samussaya’’ntiādīsu (theragā. 19) sarīre. Idhāpi sarīre eva daṭṭhabbo. Tena vuttaṃ – ‘‘rūpasamussaye’’ti, rūpasaṅkhāte samussaye sarīreti attho. Ṭhatvāti vacanaseso. Asmiṃ rūpasamussayeti hi imasmiṃ rūpasamussaye ṭhatvā imaṃ rūpakāyaṃ nissāya dasa putte vijāyitvāti yojanā. Tatoti tasmā dasaputtavijāyanahetu. Sā hi paṭhamavayaṃ atikkamitvā puttake [Pg.102] vijāyantī anukkamena dubbalasarīrā jarājiṇṇā ca ahosi. Tena vuttaṃ ‘‘tatohaṃ dubbalā jiṇṇā’’ti.

Here, ‘rūpasamussaye’ means in the collection designated as ‘rūpa.’ Indeed, this word ‘rūpa’ occurs in the sense of the form-base in such passages as ‘Dependent on the eye and forms, eye-consciousness arises’ (Saṃ. Ni. 4.60). In such passages as ‘Whatever form, whether past, future, or present’ (A. Ni. 4.181), it denotes the form-aggregate. In such passages as ‘one is attached to pleasing and delightful forms’ (Ma. Ni. 1.409), it signifies inherent nature. In such passages as ‘one sees external forms’ (Dī. Ni. 3.338; A. Ni. 1.427-434), it pertains to the kasiṇa-base. In such passages as ‘one with form sees forms’ (Dī. Ni. 3.339; A. Ni. 1.435-442), it relates to form jhāna. In such passages as ‘Dependent on bone, sinew, and flesh, and enclosed by skin, space is called form’ (Ma. Ni. 1.306), it refers to the physical body. Here too, it should be understood as the physical body. The word ‘samussaya’ is also a synonym for the skeleton and the body. In such passages as ‘the collections are a hundred,’ it is a synonym for the skeleton. In such passages as ‘See, Nanda, this collection, diseased, impure, and foul’ (Theragā. 19), it denotes the body. Here too, it should be understood as the body. Therefore, it is said: ‘rūpasamussaye’—meaning ‘in the body, the collection designated as rūpa.’ The word ‘ṭhatvā’ (having stood) is to be supplied. The construction is: ‘asmiṃ rūpasamussaye’ means, having stood in this collection of form, relying on this physical body, she gave birth to ten sons. ‘Tato’ means ‘from that,’ i.e., on account of giving birth to ten sons. For, having passed her first youth and giving birth to children, she gradually became weak-bodied and worn out by old age. Hence it was said, ‘Therefore I am weak and aged.’”

Tassāti tato, tassāti vā tassā santike. Puna tassāti karaṇe sāmivacanaṃ, tāyāti attho. Sikkhamānāyāti tissopi sikkhā sikkhamānā.

‘Tassā’ means ‘from that,’ or alternatively, ‘in her presence.’ Again, ‘tassā’ is a genitive used in the sense of the instrumental, meaning ‘by her.’ ‘Sikkhamānāya’ means training in all three trainings.

Anantarāvimokkhāsinti aggamaggassa anantarā uppannavimokkhā āsiṃ. Rūpī rūpāni passatītiādayo hi aṭṭhapi vimokkhā anantaravimokkhā nāma na honti. Maggānantaraṃ anuppattā hi phalavimokkhā phalasamāpattikāle pavattamānāpi paṭhamamaggānantarameva samuppattito taṃ upādāya anantaravimokkhā nāma, yathā maggasamādhi ānantarikasamādhīti vuccati. Anupādāya nibbutāti rūpādīsu kiñcipi aggahetvā kilesaparinibbānena nibbutā āsiṃ.

‘Anantarāvimokkhāsiṃ’ means ‘I was one whose liberation arose immediately after the supreme path.’ Indeed, the eight liberations, beginning with ‘One with form sees forms,’ are not called immediate liberations. The fruition liberations, which are attained immediately after the path, are called immediate liberations because they originate immediately after the first path—even though they occur during the attainment of fruition—just as path concentration is called immediate concentration. ‘Anupādāya nibbutā’ means ‘I was extinguished through the final quenching of the defilements, without clinging to anything among forms and so on.’

Evaṃ vijjāttayaṃ vibhāvetvā arahattaphalena kūṭaṃ gaṇhantī udānetvā, idāni jarāya cirakālaṃ upaddutasarīraṃ vigarahantī saha vatthunā tassa samatikkantabhāvaṃ vibhāvetuṃ ‘‘pañcakkhandhā pariññātā’’ti osānagāthamāha. Tattha dhi tavatthu jare jammeti aṅgānaṃ sithilabhāvakaraṇādinā jare jamme lāmake hīne tava tuyhaṃ dhi atthu dhikāro hotu. Natthi dāni punabbhavoti tasmā tvaṃ mayā atikkantā abhibhūtāsīti adhippāyo.

Having thus developed the threefold knowledge and, grasping the peak with the fruit of arahantship, having uttered an inspired utterance, she now censures her body, long afflicted by aging, and speaks the concluding verse, ‘The five aggregates are fully understood,’ to reveal the state of having transcended that along with its basis. Here, ‘dhi tavatthu jare jamme’ means: ‘Shame on you, O aging, you wretched and lowly thing, for causing the loosening of the limbs and so on! May there be contempt for you.’ ‘Natthi dāni punabbhavo’ implies: ‘Now there is no more renewed existence—therefore, you have been surpassed and overcome by me.’

Soṇātherīgāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Therī Soṇā is concluded.

9. Bhaddākuṇḍalakesātherīgāthāvaṇṇanā

9. The Commentary on the Verses of the Therī Bhaddā Kuṇḍalakesā

Lūnakesītiādikā bhaddāya kuṇḍalakesāya theriyā gāthā. Ayampi padumuttarassa bhagavato kāle haṃsavatīnagare kulagehe nibbattitvā viññutaṃ patvā ekadivasaṃ satthu santike dhammaṃ suṇantī satthāraṃ ekaṃ bhikkhuniṃ khippābhiññānaṃ aggaṭṭhāne ṭhapentaṃ disvā, adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthetvā yāvajīvaṃ puññāni katvā kappasatasahassaṃ devamanussesu saṃsaritvā kassapabuddhakāle kikissa kāsirañño gehe sattannaṃ [Pg.103] bhaginīnaṃ abbhantarā hutvā, vīsati vassasahassāni dasa sīlāni samādāya komāribrahmacariyaṃ carantī saṅghassa vasanapariveṇaṃ kāretvā, ekaṃ buddhantaraṃ sugatīsuyeva saṃsaritvā imasmiṃ buddhuppāde rājagahe seṭṭhikule nibbatti. Bhaddātissā nāmaṃ ahosi. Sā mahatā parivārena vaḍḍhamānā vayappattā, tasmiṃyeva nagare purohitassa puttaṃ sattukaṃ nāma coraṃ sahoḍḍhaṃ gahetvā rājāṇāya nagaraguttikena māretuṃ āghātanaṃ niyyamānaṃ, sīhapañjarena olokentī disvā paṭibaddhacittā hutvā sace taṃ labhāmi, jīvissāmi; no ce, marissāmīti sayane adhomukhī nipajji.

The verses of the Therī Bhaddā Kuṇḍalakesā, beginning with “Lūnakesī.” She too, in the time of the Blessed One Padumuttara, was born in a good family in the city of Haṃsavatī. Having attained understanding, one day while listening to the Dhamma in the presence of the Teacher, she saw the Teacher placing a certain nun in the foremost position among those of quick insight. Having performed a deed of aspiration, she aspired for that position and, after performing meritorious deeds throughout her life, wandered among devas and humans for a hundred thousand aeons. In the time of the Buddha Kassapa, she was one of seven sisters in the household of King Kikī of Kāsi. For twenty thousand years, she undertook the ten precepts and maintained maidenly celibacy, and had a dwelling enclosure built for the Saṅgha. After wandering through one Buddha-interval only in happy realms, she was reborn in this Buddha-era in a banker's family in Rājagaha. Her name was Bhaddā. Surrounded by a large retinue, she grew up and came of age. In that same city, she saw the son of the royal priest, a thief named Sattuka, who had been caught with the stolen goods, being led to the execution ground by the city guard to be killed by royal command. Gazing through the lion-paneled window, her heart became attached. She thought, “If I obtain him, I will live; if not, I will die.” Then she lay facedown on her bed.

Athassā pitā taṃ pavattiṃ sutvā ekadhītutāya balavasineho sahassalañjaṃ datvā upāyeneva coraṃ vissajjāpetvā gandhodakena nhāpetvā sabbābharaṇapaṭimaṇḍitaṃ kāretvā pāsādaṃ pesesi. Bhaddāpi paripuṇṇamanorathā atirekālaṅkārena alaṅkaritvā taṃ paricarati. Sattuko katipāhaṃ vītināmetvā tassā ābharaṇesu uppannalobho bhadde, ahaṃ nagaraguttikena gahitamattova corapapāte adhivatthāya devatāya ‘‘sacāhaṃ jīvitaṃ labhāmi, tuyhaṃ balikammaṃ upasaṃharissāmī’’ti patthanaṃ āyāciṃ, tasmā balikammaṃ sajjāpehīti. Sā ‘‘tassa manaṃ pūressāmī’’ti balikammaṃ sajjāpetvā sabbābharaṇavibhūsitā sāmikena saddhiṃ ekaṃ yānaṃ abhiruyha ‘‘devatāya balikammaṃ karissāmī’’ti corapapātaṃ abhiruhituṃ āraddhā.

Then her father, hearing of this event, out of deep affection for his only daughter, gave a thousand and cleverly had the thief released. He had her bathed with fragrant water, adorned with all her ornaments, and sent to the mansion. Bhaddā, her heart’s desire fulfilled, adorned herself with lavish jewelry and attended to him. After a few days, greed arose in him for her ornaments. 'Bhaddā,' he said, 'when I was captured by the city guards, I made a vow to the deity dwelling on the Robbers' Cliff, saying, ‘If I should get my life back, I will bring you an offering.’ Therefore, prepare the offering.' She, thinking, 'I will fulfill his wish,' prepared the offering. Adorned with all her jewelry, she mounted a carriage with her husband and began to climb the Robbers' Cliff, intending to make the offering to the deity.

Sattuko cintesi – ‘‘sabbesu abhiruhantesu imissā ābharaṇaṃ gahetuṃ na sakkā’’ti parivārajanaṃ tattheva ṭhapetvā tameva balibhājanaṃ gāhāpetvā pabbataṃ abhiruhanto tāya saddhiṃ piyakathaṃ na kathesi. Sā iṅgiteneva tassādhippāyaṃ aññāsi. Sattuko, ‘‘bhadde, tava uttarasāṭakaṃ omuñcitvā kāyārūḷhapasādhanaṃ bhaṇḍikaṃ karohī’’ti. Sā, ‘‘sāmi, mayhaṃ ko aparādho’’ti? ‘‘Kiṃ nu maṃ, bāle,‘balikammatthaṃ āgato’ti saññaṃ karosi? Balikammāpadesena pana tava ābharaṇaṃ gahetuṃ āgato’’ti. ‘‘Kassa pana, ayya, pasādhanaṃ, kassa aha’’nti? ‘‘Nāhaṃ etaṃ vibhāgaṃ jānāmī’’ti. ‘‘Hotu, ayya, ekaṃ pana me adhippāyaṃ pūrehi, alaṅkataniyāmena [Pg.104] ca āliṅgituṃ dehī’’ti. So ‘‘sādhū’’ti sampaṭicchi. Sā tena sampaṭicchitabhāvaṃ ñatvā purato āliṅgitvā pacchato āliṅgantī viya pabbatapapāte pātesi. So patitvā cuṇṇavicuṇṇaṃ ahosi. Tāya kataṃ acchariyaṃ disvā pabbate adhivatthā devatā kosallaṃ vibhāventī imā gāthā abhāsi –

Sattuka thought, 'While everyone is climbing up, it will not be possible to take her jewelry.' Leaving the attendants right there, he had her take only the offering vessel and, while climbing the mountain, he did not speak pleasant words with her. She understood his intention by his gestures alone. Sattuka said, 'Bhaddā, remove your upper garment and make the ornaments on your body into a bundle.' She asked, 'Lord, what is my offense?' 'What, you fool, do you think I have come for the offering? I have come under the pretext of the offering to take your jewelry.' 'But whose, sir, are the ornaments, and whose am I?' 'I do not know such a distinction.' 'So be it, sir, but fulfill one wish of mine: allow me to embrace you as one who is fully adorned.' He agreed, saying, 'Very well.' Knowing he had agreed, she embraced him from the front and then, as if embracing him from behind, cast him down from the mountain precipice. He fell and was shattered to pieces. Seeing this marvelous deed done by her, the deity dwelling on the mountain, proclaiming her skill, spoke these verses:

‘‘Na hi sabbesu ṭhānesu, puriso hoti paṇḍito;

Itthīpi paṇḍitā hoti, tattha tattha vicakkhaṇā.

Not in every situation is a man wise; a woman too can be wise, discerning in this matter and that.

‘‘Na hi sabbesu ṭhānesu, puriso hoti paṇḍito;

Itthīpi paṇḍitā hoti, lahuṃ atthavicintikā’’ti. (apa. therī. 2.3.31-32);

Not in every circumstance is a man wise; a woman too can be wise, quick to discern what is best.

Tato bhaddā cintesi – ‘‘na sakkā mayā iminā niyāmena gehaṃ gantuṃ, itova gantvā ekaṃ pabbajjaṃ pabbajissāmī’’ti nigaṇṭhārāmaṃ gantvā nigaṇṭhe pabbajjaṃ yāci. Atha naṃ te āhaṃsu – ‘‘kena niyāmena pabbajjā hotū’’ti? ‘‘Yaṃ tumhākaṃ pabbajjāya uttamaṃ, tadeva karothā’’ti. Te ‘‘sādhū’’ti tassā tālaṭṭhinā kese luñcitvā pabbājesuṃ. Puna kesā vaḍḍhantā kuṇḍalāvaṭṭā hutvā vaḍḍhesuṃ. Tato paṭṭhāya sā kuṇḍalakesāti nāma jātā. Sā tattha uggahetabbaṃ samayaṃ vādamaggañca uggahetvā ‘‘ettakaṃ nāma ime jānanti, ito uttari viseso natthī’’ti ñatvā tato apakkamitvā yattha yattha paṇḍitā atthi, tattha tattha gantvā tesaṃ jānanasippaṃ uggahetvā attanā saddhiṃ kathetuṃ samatthaṃ adisvā yaṃ yaṃ gāmaṃ vā nigamaṃ vā pavisati, tassa dvāre vālukārāsiṃ katvā tattha jambusākhaṃ ṭhapetvā ‘‘yo mama vādaṃ āropetuṃ sakkoti, so imaṃ sākhaṃ maddatū’’ti samīpe ṭhitadārakānaṃ saññaṃ datvā vasanaṭṭhānaṃ gacchati. Sattāhampi jambusākhāya tatheva ṭhitāya taṃ gahetvā pakkamati.

Then Bhaddā thought: 'It is not possible for me to go home under these circumstances. I will go forth from here into homelessness.' She went to the Nigaṇṭha monastery and requested the going forth from the Nigaṇṭhas. Then they asked her: 'By what method should the going forth be granted?' 'Whatever is your highest form of going forth, do just that,' she replied. They said, 'Very well,' and plucked out her hair with a palm-leaf stalk and gave her the going forth. When her hair grew back, it grew in curled ringlets. From then on, she became known as Kuṇḍalakesā. There, she learned their doctrine and methods of debate. Realizing, 'They know only this much; there is nothing superior beyond this,' she departed and went wherever learned scholars were. She learned their knowledge and skills, but finding no one capable of debating with her, wherever she entered a village or town, she would make a pile of sand at the gate, place a rose-apple branch there, and instruct the children standing nearby, 'Whoever can take up my challenge in debate, let them trample this branch.' Then she would go to her dwelling place. If the rose-apple branch remained just as it was even after seven days, she would take it and depart.

Tena ca samayena amhākaṃ bhagavā loke uppajjitvā pavattitavaradhammacakko anupubbena sāvatthiṃ upanissāya jetavane viharati. Kuṇḍalakesāpi vuttanayena gāmanigamarājadhānīsu vicarantī sāvatthiṃ patvā nagaradvāre vālukārāsimhi jambusākhaṃ ṭhapetvā dārakānaṃ saññaṃ datvā sāvatthiṃ pāvisi.

At that time, our Blessed One, having arisen in the world and set in motion the excellent Wheel of the Dhamma, was in due course dwelling near Sāvatthī, in Jeta's Grove. Kuṇḍalakesā, in the manner described, wandering through villages, market towns, and capital cities, arrived at Sāvatthī. At the city gate, she placed a rose-apple branch on a pile of sand, gave a signal to the children, and entered Sāvatthī.

Athāyasmā [Pg.105] dhammasenāpati ekakova nagaraṃ pavisanto taṃ sākhaṃ disvā taṃ dametukāmo dārake pucchi – ‘‘kasmāyaṃ sākhā evaṃ ṭhapitā’’ti? Dārakā tamatthaṃ ārocesuṃ. Thero ‘‘yadi evaṃ imaṃ sākhaṃ maddathā’’ti āha. Dārakā taṃ maddiṃsu. Kuṇḍalakesā katabhattakiccā nagarato nikkhamantī taṃ sākhaṃ madditaṃ disvā ‘‘kenidaṃ maddita’’nti pucchitvā therena maddāpitabhāvaṃ ñatvā ‘‘apakkhiko vādo na sobhatī’’ti sāvatthiṃ pavisitvā vīthito vīthiṃ vicarantī ‘‘passeyyātha samaṇehi sakyaputtiyehi saddhiṃ mayhaṃ vāda’’nti ugghosetvā mahājanaparivutā aññatarasmiṃ rukkhamūle nisinnaṃ dhammasenāpatiṃ upasaṅkamitvā paṭisanthāraṃ katvā ekamantaṃ ṭhitā ‘‘kiṃ tumhehi mama jambusākhā maddāpitā’’ti pucchi. ‘‘Āma, mayā maddāpitā’’ti. ‘‘Evaṃ sante tumhehi saddhiṃ mayhaṃ vādo hotū’’ti. ‘‘Hotu, bhadde’’ti. ‘‘Kassa pucchā, kassa vissajjanā’’ti? ‘‘Pucchā nāma amhākaṃ pattā, tvaṃ yaṃ attano jānanakaṃ pucchā’’ti. Sā sabbameva attano jānanakaṃ vādaṃ pucchi. Thero taṃ sabbaṃ vissajjesi. Sā upari pucchitabbaṃ ajānantī tuṇhī ahosi. Atha naṃ thero āha – ‘‘tayā bahuṃ pucchitaṃ, mayampi taṃ ekaṃ pañhaṃ pucchāmā’’ti. ‘‘Pucchatha, bhante’’ti. Thero ‘‘ekaṃ nāma ki’’nti imaṃ pañhaṃ pucchi. Kuṇḍalakesā neva antaṃ na koṭiṃ passantī andhakāraṃ paviṭṭhā viya hutvā ‘‘na jānāmi, bhante’’ti āha. ‘‘Tvaṃ ettakampi ajānantī aññaṃ kiṃ jānissasī’’ti vatvā dhammaṃ desesi. Sā therassa pādesu patitvā, ‘‘bhante, tumhe saraṇaṃ gacchāmī’’ti āha. ‘‘Mā maṃ tvaṃ, bhadde, saraṇaṃ gaccha, sadevake loke aggapuggalaṃ bhagavantameva saraṇaṃ gacchā’’ti. ‘‘Evaṃ karissāmi, bhante’’ti sā sāyanhasamaye dhammadesanāvelāyaṃ satthu santikaṃ gantvā pañcapatiṭṭhitena vanditvā ekamantaṃ aṭṭhāsi. Satthā tassā ñāṇaparipākaṃ ñatvā –

Then the venerable General of the Dhamma, entering the city alone, saw that branch and, wishing to tame her, asked the children, 'Why is this branch placed like this?' The children explained the reason. The Elder said, 'If so, then trample this branch.' The children trampled it. Kuṇḍalakesā, having finished her meal, was leaving the city when she saw the trampled branch and asked, 'Who trampled this?' Learning that the Elder had caused it to be trampled, she thought, 'A one-sided debate is not fitting.' Entering Sāvatthī, she roamed from street to street, proclaiming, 'Come see my debate with the Sakyan ascetics!' Surrounded by a crowd, she approached the General of the Dhamma, who was seated at the foot of a tree, greeted him respectfully, stood to one side, and asked, 'Did you have my rose-apple branch trampled?' 'Yes, I had it trampled,' he replied. 'If so, let there be a debate between you and me.' 'Very well, lady.' 'Who will ask the questions, and who will answer?' 'The time for questions has come; you may ask whatever you know.' She asked all the questions she knew, and the Elder answered them all. Unable to think of any further questions, she fell silent. Then the Elder said, 'You have asked much; now I will ask you one question.' 'Ask, venerable sir.' The Elder asked, 'What, by name, is one?' Kuṇḍalakesā, unable to grasp the beginning or end, as if plunged into darkness, said, 'I do not know, venerable sir.' 'You do not know even this much—what else could you know?' he said, and then taught her the Dhamma. She fell at the Elder’s feet and said, 'Venerable sir, I go to you for refuge.' 'Do not go to me for refuge, lady. Go for refuge to the supreme person in the world with its gods—the Blessed One himself.' 'I will do so, venerable sir,' she said. In the evening, during the time for the Dhamma discourse, she went to the Teacher, paid homage with the five-point prostration, and stood to one side. The Teacher, knowing the maturity of her wisdom,

‘‘Sahassamapi ce gāthā, anatthapadasaṃhitā;

Ekaṃ gāthāpadaṃ seyyo, yaṃ sutvā supasammatī’’ti. –

Though a thousand verses be composed of meaningless words, better is one line of a verse, hearing which one becomes peaceful.

Imaṃ gāthamāha. Gāthāpariyosāne yathāṭhitāva saha paṭisambhidāhi arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. therī 2.3.1-54) –

He spoke this verse. At the end of the verse, just as she stood there, she attained Arahantship together with the analytical knowledges. Therefore, it is said in the Apadāna:

‘‘Padumuttaro [Pg.106] nāma jino, sabbadhammāna pāragū;

Ito satasahassamhi, kappe uppajji nāyako.

The Conqueror named Padumuttara, one who had gone to the far shore of all dhammas, the Leader, arose one hundred thousand aeons ago.

‘‘Tadāhaṃ haṃsavatiyaṃ, jātā seṭṭhikule ahuṃ;

Nānāratanapajjote, mahāsukhasamappitā.

At that time in Haṃsavatī, I was born in a banker’s family; amidst the splendor of various gems, I was endowed with great happiness.

‘‘Upetvā taṃ mahāvīraṃ, assosiṃ dhammadesanaṃ;

Tato jātappasādāhaṃ, upesiṃ saraṇaṃ jinaṃ.

Having approached that great hero, I listened to his teaching of the Dhamma. Then, with confidence born in me, I went for refuge to the Conqueror.

‘‘Tadā mahākāruṇiko, padumuttaranāmako;

Khippābhiññānamagganti, ṭhapesi bhikkhuniṃ subhaṃ.

Then the greatly compassionate one named Padumuttara established a certain bhikkhunī Subhā as foremost among those with swift direct knowledge.

‘‘Taṃ sutvā muditā hutvā, dānaṃ datvā mahesino;

Nipacca sirasā pāde, taṃ ṭhānamabhipatthayiṃ.

Having heard that, I rejoiced and gave an offering to the Great Sage. Bowing down with my head to his feet, I aspired to that same position.

‘‘Anumodi mahāvīro, bhadde yaṃ tebhipatthitaṃ;

Samijjhissati taṃ sabbaṃ, sukhinī hohi nibbutā.

The Great Hero gave his approval: ‘Good lady, what you have aspired to, all that will succeed. Be happy and quenched.’

‘‘Satasahassito kappe, okkākakulasambhavo;

Gotamo nāma gottena, satthā loke bhavissati.

‘One hundred thousand aeons from now, one born of the Okkāka clan, Gotama by clan name, will be the Teacher in the world.

‘‘Tassa dhammesu dāyādā, orasā dhammanimmitā;

Bhaddākuṇḍalakesāti, hessati satthu sāvikā.

‘As his heir in the Dhamma, his spiritual child created by the Dhamma, you will be the Teacher’s disciple named Bhaddā Kuṇḍalakesā.’

‘‘Tena kammena sukatena, cetanāpaṇidhīhi ca;

Jahitvā mānusaṃ dehaṃ, tāvatiṃsamagacchahaṃ.

By that well-done deed and by my volition and aspiration, having abandoned the human body, I went to the Tāvatiṃsa heaven.

‘‘Tato cutā yāmamagaṃ, tatohaṃ tusitaṃ gatā;

Tato ca nimmānaratiṃ, vasavattipuraṃ tato.

Passing away from there, I went to the Yāma realm; from there I went to the Tusita realm; from there to the Nimmānarati realm; and from there to the city of the Vasavattins.

‘‘Yattha yatthūpapajjāmi, tassa kammassa vāhasā;

Tattha tattheva rājūnaṃ, mahesittamakārayiṃ.

Wherever I was reborn, impelled by that kamma, right there I exercised the position of chief queen to the kings.

‘‘Tato cutā manussesu, rājūnaṃ cakkavattinaṃ;

Maṇḍalīnañca rājūnaṃ, mahesittamakārayiṃ.

Passing away from there, among humans I exercised the position of chief queen to wheel-turning monarchs and to regional kings.

‘‘Sampattiṃ anubhotvāna, devesu mānusesu ca;

Sabbattha sukhitā hutvā, nekakappesu saṃsariṃ.

Having experienced prosperity among devas and humans, being happy everywhere, I wandered through many aeons.

‘‘Imamhi [Pg.107] bhaddake kappe, brahmabandhu mahāyaso;

Kassapo nāma gottena, uppajji vadataṃ varo.

In this Fortunate Aeon a kinsman of Brahmā, of great fame, Kassapa by clan name, arose, the best of speakers.

‘‘Upaṭṭhāko mahesissa, tadā āsi narissaro;

Kāsirājā kikī nāma, bārāṇasipuruttame.

At that time the lord of men, King Kiki of Kāsī, was the attendant of the Great Sage in the excellent city of Bārāṇasī.

‘‘Tassa dhītā catutthāsiṃ, bhikkhudāyīti vissutā;

Dhammaṃ sutvā jinaggassa, pabbajjaṃ samarocayiṃ.

I was his fourth daughter, renowned as Bhikkhudāyī. Having heard the Dhamma of the supreme Conqueror, I found delight in the going forth.

‘‘Anujāni na no tāto, agāreva tadā mayaṃ;

Vīsavassasahassāni, vicarimha atanditā.

Our father did not give his permission, so we remained at home. For twenty thousand years we lived diligently, unwearied.

‘‘Komāribrahmacariyaṃ, rājakaññā sukhedhitā;

Buddhopaṭṭhānaniratā, muditā satta dhītaro.

The seven daughters, princesses raised in comfort, rejoiced, delighting in attending on the Buddha and observing the maidenly holy life.

‘‘Samaṇī samaṇaguttā ca, bhikkhunī bhikkhudāyikā;

Dhammā ceva sudhammā ca, sattamī saṅghadāyikā.

Samaṇī, Samaṇaguttā, Bhikkhunī, and Bhikkhudāyikā; Dhammā and Sudhammā, and the seventh, Saṅghadāyikā.

‘‘Khemā uppalavaṇṇā ca, paṭācārā ahaṃ tadā;

Kisāgotamī dhammadinnā, visākhā hoti sattamī.

We were Khemā and Uppalavaṇṇā; I was Paṭācārā then; Kisāgotamī, Dhammadinnā; and Visākhā was the seventh.

‘‘Tehi kammehi sukatehi, cetanāpaṇidhīhi ca;

Jahitvā mānusaṃ dehaṃ, tāvatiṃsamagacchahaṃ.

By those well-done deeds and by my volition and aspiration, having abandoned the human body, I went to the Tāvatiṃsa heaven.

‘‘Pacchime ca bhave dāni, giribbajapuruttame;

Jātā seṭṭhikule phīte, yadāhaṃ yobbane ṭhitā.

And now in my final existence, in the excellent city of Giribbaja, I was born into a prosperous banker’s family and reached my youth.

‘‘Coraṃ vadhatthaṃ nīyantaṃ, disvā rattā tahiṃ ahaṃ;

Pitā me taṃ sahassena, mocayitvā vadhā tato.

Seeing a thief being led to his execution, I became infatuated with him. My father then had him freed from death by paying a thousand.

‘‘Adāsi tassa maṃ tāto, viditvāna manaṃ mama;

Tassāhamāsiṃ visaṭṭhā, atīva dayitā hitā.

Knowing my mind, my father gave me to him. I was trusting towards him, exceedingly dear and agreeable.

‘‘So me bhūsanalobhena, balimajjhāsayo diso;

Corappapātaṃ netvāna, pabbataṃ cetayī vadhaṃ.

But he, out of greed for my ornaments, that wretch with a hostile heart, led me to a mountain, to the Robbers’ Cliff, intending to kill me.

‘‘Tadāhaṃ paṇamitvāna, sattukaṃ sukatañjalī;

Rakkhantī attano pāṇaṃ, idaṃ vacanamabraviṃ.

Then, protecting my own life, I bowed to my enemy with my hands reverentially joined and spoke these words:

‘‘Idaṃ [Pg.108] suvaṇṇakeyūraṃ, muttā veḷuriyā bahū;

Sabbaṃ harassu bhaddante, mañca dāsīti sāvaya.

‘These golden armlets, these many pearls and beryls—take them all, good sir, and declare me to be your slave.’

‘‘Oropayassu kalyāṇī, mā bāḷhaṃ paridevasi;

Na cāhaṃ abhijānāmi, ahantvā dhanamābhataṃ.

‘Take them off, lovely one, and do not lament so much. For I do not know of any time I have taken wealth without killing the owner.’

‘‘Yato sarāmi attānaṃ, yato pattosmi viññutaṃ;

Na cāhaṃ abhijānāmi, aññaṃ piyataraṃ tayā.

‘Ever since I can remember, since I attained discretion, I have not known anyone dearer than you.’

‘‘Ehi taṃ upagūhissaṃ, katvāna taṃ padakkhiṇaṃ;

Na ca dāni puno atthi, mama tuyhañca saṅgamo.

‘Come, let me embrace you and circumambulate you, for there will be no further meeting between you and me.’

‘‘Na hi sabbesu ṭhānesu, puriso hoti paṇḍito;

Itthīpi paṇḍitā hoti, tattha tattha vicakkhaṇā.

For a man is not wise in all situations; a woman too can be wise, discerning in various matters.

‘‘Na hi sabbesu ṭhānesu, puriso hoti paṇḍito;

Itthīpi paṇḍitā hoti, lahuṃ atthavicintikā.

For a man is not wise in all situations; a woman too can be wise, quick to consider what is beneficial.

‘‘Lahuñca vata khippañca, nikaṭṭhe samacetayiṃ;

Migaṃ uṇṇā yathā evaṃ, tadāhaṃ sattukaṃ vadhiṃ.

Quickly and swiftly, at close quarters I contrived; then I killed my enemy, just as one might snare a deer.

‘‘Yo ca uppatitaṃ atthaṃ, na khippamanubujjhati;

So haññate mandamati, corova girigabbhare.

Whoever does not quickly comprehend a matter that has arisen, that dull-witted one is slain, like the thief in the mountain gorge.

‘‘Yo ca uppatitaṃ atthaṃ, khippameva nibodhati;

Muccate sattusambādhā, tadāhaṃ sattukā yathā.

But whoever quickly understands a matter that has arisen is freed from the enemy’s constraint, just as I was from my enemy.

‘‘Tadāhaṃ pātayitvāna, giriduggamhi sattukaṃ;

Santikaṃ setavatthānaṃ, upetvā pabbajiṃ ahaṃ.

Then, having cast my enemy down from that mountain precipice, I approached the white-robed ascetics and went forth.

‘‘Saṇḍāsena ca kese me, luñcitvā sabbaso tadā;

Pabbajitvāna samayaṃ, ācikkhiṃsu nirantaraṃ.

Then, after they had plucked out all my hair with tongs, and I had gone forth, they continually taught me their doctrine.

‘‘Tato [Pg.109] taṃ uggahetvāhaṃ, nisīditvāna ekikā;

Samayaṃ taṃ vicintesiṃ, suvāno mānusaṃ karaṃ.

Then, having learned it, I sat down alone and reflected on that doctrine, when a dog brought a human hand.

‘‘Chinnaṃ gayha samīpe me, pātayitvā apakkami;

Disvā nimittamalabhiṃ, hatthaṃ taṃ puḷavākulaṃ.

Having taken the severed hand, it dropped it near me and departed. Seeing that hand teeming with worms, I obtained a theme for meditation.

‘‘Tato uṭṭhāya saṃviggā, apucchiṃ sahadhammike;

Te avocuṃ vijānanti, taṃ atthaṃ sakyabhikkhavo.

Then, rising up stirred with urgency, I asked my fellow practitioners. They said: ‘The Sakyan bhikkhus understand the meaning of this.’

‘‘Sāhaṃ tamatthaṃ pucchissaṃ, upetvā buddhasāvake;

Te mamādāya gacchiṃsu, buddhaseṭṭhassa santikaṃ.

‘I will ask about that matter,’ I thought, and approached the Buddha’s disciples. They took me with them into the presence of the Best of Buddhas.

‘‘So me dhammamadesesi, khandhāyatanadhātuyo;

Asubhāniccadukkhāti, anattāti ca nāyako.

The Leader taught me the Dhamma: the aggregates, the sense bases, and the elements; he taught that they are foul, impermanent, suffering, and non-self.

‘‘Tassa dhammaṃ suṇitvāhaṃ, dhammacakkhuṃ visodhayiṃ;

Tato viññātasaddhammā, pabbajjaṃ upasampadaṃ.

Having heard his Dhamma, I purified the Dhamma-eye. Then, having understood the true Dhamma, I requested the going forth and full admission.

‘‘Āyācito tadā āha, ehi bhaddeti nāyako;

Tadāhaṃ upasampannā, parittaṃ toyamaddasaṃ.

Having been requested, the Leader then said to me, ‘Come, Bhaddā!’ That itself was my full admission. Then I saw a little water.

‘‘Pādapakkhālanenāhaṃ, ñatvā saudayabbayaṃ;

Tathā sabbepi saṅkhāre, īdisaṃ cintayiṃ tadā.

From the water for washing my feet, I came to know arising and passing away. I then reflected: ‘All conditioned phenomena are just like this.’

‘‘Tato cittaṃ vimucci me, anupādāya sabbaso;

Khippābhiññānamaggaṃ me, tadā paññāpayī jino.

Then my mind was liberated from everything without clinging. The Conqueror then declared me to be foremost in swift direct knowledge.

‘‘Iddhīsu ca vasī homi, dibbāya sotadhātuyā;

Paracittāni jānāmi, satthusāsanakārikā.

I am a master of the spiritual powers and of the divine ear element. I know the minds of others, a doer of the Teacher’s bidding.

‘‘Pubbenivāsaṃ jānāmi, dibbacakkhu visodhitaṃ;

Khepetvā āsave sabbe, visuddhāsiṃ sunimmalā.

I know my past lives, my divine eye is purified. Having exhausted all the taints, I am purified and utterly stainless.

‘‘Pariciṇṇo mayā satthā, kataṃ buddhassa sāsanaṃ;

Ohito garuko bhāro, bhavanetti samūhatā.

The Teacher has been attended by me, the Buddha’s teaching has been done. The heavy burden is laid down, the conduit to existence is uprooted.

‘‘Yassatthāya pabbajitā, agārasmānagāriyaṃ;

So me attho anuppatto, sabbasaṃyojanakkhayo.

The goal for which I went forth from home into homelessness—that goal I have reached: the destruction of all fetters.

‘‘Atthadhammaniruttīsu, paṭibhāne tatheva ca;

Ñāṇaṃ me vimalaṃ suddhaṃ, buddhaseṭṭhassa sāsane.

In the analytical knowledges of meaning, Dhamma, and language, and in ready wit as well, my knowledge is immaculate and pure in the teaching of the Best of Buddhas.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

My defilements are burnt up… the Buddha’s teaching has been done.

Arahattaṃ pana patvā tāvadeva pabbajjaṃ yāci. Satthā tassā pabbajjaṃ anujāni. Sā bhikkhunupassayaṃ gantvāna pabbajitvā phalasukhena nibbānasukhena ca vītināmentī attano paṭipattiṃ paccavekkhitvā udānavasena –

But having attained arahantship, she immediately requested the going forth. The Teacher granted her the going forth. Having gone to the bhikkhunīs’ residence and gone forth, while dwelling in the bliss of fruition and the bliss of Nibbāna, she reviewed her own practice and uttered this inspired utterance:

107.

107.

‘‘Lūnakesī [Pg.110] paṅkadharī, ekasāṭī pure cariṃ;

Avajje vajjamatinī, vajje cāvajjadassinī.

With plucked-out hair, covered in mud, wearing a single cloth, I formerly wandered, perceiving fault in what was faultless and seeing no fault in what was faulty.

108.

108.

‘‘Divāvihārā nikkhamma, gijjhakūṭamhi pabbate;

Addasaṃ virajaṃ buddhaṃ, bhikkhusaṅghapurakkhataṃ.

Coming from my day’s abiding on the Vulture Peak mountain, I saw the dustless Buddha, attended by the Saṅgha of bhikkhus.

109.

109.

‘‘Nihacca jāṇuṃ vanditvā, sammukhā añjaliṃ akaṃ;

Ehi bhaddeti maṃ avaca, sā me āsūpasampadā.

Placing a knee on the ground and paying homage, I made the gesture of reverence before him. ‘Come, Bhaddā,’ he said to me: that was my full admission.

110.

110.

‘‘Ciṇṇā aṅgā ca magadhā, vajjī kāsī ca kosalā;

Anakā paṇṇāsa vassāni, raṭṭhapiṇḍaṃ abhuñjahaṃ.

I have wandered through Aṅga, Magadha, Vajji, Kāsī, and Kosala. For fifty years, without being in debt, I have eaten the country’s alms-food.

111.

111.

‘‘Puññaṃ vata pasavi bahuṃ, sappañño vatāyaṃ upāsako;

Yo bhaddāya cīvaraṃ adāsi, vippamuttāya sabbaganthehī’’ti. –

‘Indeed, this wise lay follower has generated much merit, the one who gave a robe to Bhaddā, who is liberated from all bonds.’

Imā gāthā abhāsi.

She spoke these verses.

Tattha lūnakesīti lūnā luñcitā kesā mayhanti lūnakesī, nigaṇṭhesu pabbajjāya tālaṭṭhinā luñcitakesā, taṃ sandhāya vadati. Paṅkadharīti dantakaṭṭhassa akhādanena dantesu malapaṅkadhāraṇato paṅkadharī. Ekasāṭīti nigaṇṭhacārittavasena ekasāṭikā. Pure carinti pubbe nigaṇṭhī hutvā evaṃ vicariṃ. Avajje vajjamatinīti nhānucchādanadantakaṭṭhakhādanādike anavajje sāvajjasaññī. Vajje cāvajjadassinīti mānamakkhapalāsavipallāsādike sāvajje anavajjadiṭṭhī.

There, 'lūnakesī' means 'one whose hair is plucked out' (lūnā luñcitā kesā mayhanti lūnakesī). Among the Nigaṇṭhas, the hair is plucked out with a palm-fruit stone at the time of ordination; this is what is referred to. 'Paṅkadharī' means 'one who bears filth,' due to holding a layer of dirt on the teeth from not chewing a tooth-stick. 'Ekasāṭī' means 'one who wears a single cloth,' in accordance with the practice of the Nigaṇṭhas. 'Pure carinti' means 'I wandered previously,' that is, 'having been a Nigaṇṭhī, I wandered about in this manner.' 'Avajje vajjamatinī' means 'perceiving fault in the blameless,' that is, perceiving as blameworthy what is blameless, such as bathing, anointing, and chewing tooth-sticks. 'Vajje cāvajjadassinī' means 'seeing no fault in the blameworthy,' that is, holding the view that what is blameworthy is blameless, such as conceit, denigration, spite, and perversion.

Divāvihārā nikkhammāti attano divāvihāraṭṭhānato nikkhamitvā. Ayampi ṭhitamajjhanhikavelāyaṃ therena samāgatā tassa pañhassa vissajjanena dhammadesanāya ca nihatamānadabbā pasannamānasā hutvā satthu santikaṃ upasaṅkamitukāmāva attano vasanaṭṭhānaṃ gantvā divāṭṭhāne nisīditvā sāyanhasamaye satthu santikaṃ upasaṅkamitvā.

'Divāvihārā nikkhammā' means 'departing from her own place of daytime rest.' She too, having met the Elder at midday, and having had her pride subdued and her mind gladdened by his answering of her question and his Dhamma talk, wished to approach the Teacher. So she went to her own dwelling, sat in her daytime resting place, and in the evening approached the Teacher.

Nihacca jāṇuṃ vanditvāti jāṇudvayaṃ pathaviyaṃ nihantvā patiṭṭhapetvā pañcapatiṭṭhitena vanditvā. Sammukhā añjaliṃ akanti satthu sammukhā dasanakhasamodhānasamujjalaṃ añjaliṃ akāsiṃ. Ehi, bhaddeti maṃ avaca, sā me āsūpasampadāti yaṃ maṃ bhagavā arahattaṃ patvā pabbajjañca upasampadañca yācitvā ṭhitaṃ [Pg.111] ‘‘ehi, bhadde, bhikkhunupassayaṃ gantvā bhikkhunīnaṃ santike pabbaja upasampajjassū’’ti avaca āṇāpesi. Sā satthu āṇā mayhaṃ upasampadāya kāraṇattā upasampadā āsi ahosi.

'Nihacca jāṇuṃ vanditvā' means 'having placed both knees firmly on the ground, she paid homage with five points of contact.' 'Sammukhā añjaliṃ akāsiṃ' means 'I made an añjali facing the Teacher, shining with the union of the ten fingernails.' 'Ehi, bhaddeti maṃ avaca, sā me āsūpasampadā' means '“Come, good one,” he said to me; that was my swift ordination.' For when I, having attained arahantship, stood requesting both the going forth and the full ordination, the Blessed One commanded me, saying, 'Come, good one, go to the nuns' dwelling and receive the going forth and full ordination in the presence of the nuns.' That command of the Teacher, being the cause of my ordination, was my ordination.

Ciṇṇātiādikā dve gāthā aññābyākaraṇagāthā. Tattha ciṇṇā aṅgā ca magadhāti ye ime aṅgā ca magadhā ca vajjī ca kāsī ca kosalā ca janapadā pubbe sāṇāya mayā raṭṭhapiṇḍaṃ bhuñjantiyā ciṇṇā caritā, tesuyeva satthārā samāgamato paṭṭhāya anaṇā niddosā apagatakilesā hutvā paññāsa saṃvaccharāni raṭṭhapiṇḍaṃ abhuñjiṃ ahaṃ.

The two verses beginning with 'Ciṇṇā' are verses of declaration of final knowledge. Therein, 'Ciṇṇā aṅgā ca magadhā' means 'the Angas and Magadhas, the Vajjīs, Kāsīs, and Kosalas'—these countries were previously frequented by me, who formerly lived on the country's almsfood for the sake of a hempen garment. From the time I met the Teacher onwards, being without debt, blameless, and free from defilements, for fifty years I have eaten the country's almsfood.

Yena abhippasannamānasena upāsakena attano cīvaraṃ dinnaṃ, tassa puññavisesakittanamukhena aññaṃ byākarontī ‘‘puññaṃ vata pasavī bahu’’nti osānagāthamāha. Sā suviññeyyāva.

Declaring her final knowledge by way of praising the special merit of the devout layman with a very faithful mind who had given her a robe, she spoke the concluding verse: 'Truly, he has produced much merit.' That is easily understood.

Bhaddākuṇḍalakesātherīgāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Therī Bhaddā Kuṇḍalakesā is finished.

10. Paṭācārātherīgāthāvaṇṇanā

10. The Commentary on the Verses of the Therī Paṭācārā

Naṅgalehi kasaṃ khettantiādikā paṭācārāya theriyā gāthā. Ayampi padumuttarassa bhagavato kāle haṃsavatīnagare kulagehe nibbattitvā viññutaṃ patvā, ekadivasaṃ satthu santike dhammaṃ suṇantī satthāraṃ ekaṃ bhikkhuniṃ vinayadharānaṃ aggaṭṭhāne ṭhapentaṃ disvā, adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. Sā yāvajīvaṃ kusalaṃ katvā devamanussesu saṃsarantī kassapabuddhakāle kikissa kāsirañño gehe paṭisandhiṃ gahetvā sattannaṃ bhaginīnaṃ abbhantarā hutvā vīsati vassasahassāni brahmacariyaṃ caritvā bhikkhusaṅghassa pariveṇaṃ akāsi. Sā tato cutā devaloke nibbattā, ekaṃ buddhantaraṃ dibbasampattiṃ anubhavitvā imasmiṃ buddhuppāde sāvatthiyaṃ seṭṭhigehe nibbattitvā vayappattā attano gehe ekena kammakārena saddhiṃ kilesasanthavaṃ akāsi. Taṃ mātāpitaro samajātikassa kumārassa dātuṃ divasaṃ saṇṭhapesuṃ. Taṃ ñatvā sā hatthasāraṃ gahetvā tena katasanthavena purisena saddhiṃ aggadvārena nikkhamitvā ekasmiṃ gāmake vasantī gabbhinī ahosi. Sā [Pg.112] paripakke gabbhe ‘‘kiṃ idha anāthavāsena, kulagehaṃ gacchāma, sāmī’’ti vatvā tasmiṃ ‘‘ajja gacchāma, sve gacchāmā’’ti kālakkhepaṃ karonte ‘‘nāyaṃ bālo maṃ nessatī’’ti tasmiṃ bahi gate gehe paṭisāmetabbaṃ paṭisāmetvā ‘‘kulagharaṃ gatāti mayhaṃ sāmikassa kathethā’’ti paṭivissakagharavāsīnaṃ ācikkhitvā ‘‘ekikāva kulagharaṃ gamissāmī’’ti maggaṃ paṭipajji. So āgantvā gehe taṃ apassanto paṭivissake pucchitvā ‘‘kulagharaṃ gatā’’ti sutvā ‘‘maṃ nissāya kuladhītā anāthā jātā’’ti padānupadaṃ gantvā sampāpuṇi. Tassā antarāmagge eva gabbhavuṭṭhānaṃ ahosi. Sā pasutakālato paṭṭhāya paṭippassaddhagamanussukkā sāmikaṃ gahetvā nivatti. Dutiyavārampi gabbhinī ahosītiādi sabbaṃ purimanayeneva vitthāretabbaṃ.

'With plows they plow the field'—thus begin the verses of the Therī Paṭācārā. She too, in the time of the Blessed One Padumuttara, was born in a family of high standing in the city of Haṃsavatī. Having reached maturity, one day while listening to the Dhamma in the presence of the Teacher, she saw the Teacher establishing a certain bhikkhunī in the foremost position among those skilled in the Vinaya. She performed a deed of aspiration, desiring that future status. Having done good deeds as long as she lived, transmigrating among gods and humans, in the time of the Buddha Kassapa, she was conceived in the house of King Kikī of Kāsi, becoming one of seven sisters. She observed celibacy for twenty thousand years and built a monastery for the community of monks. Having passed away from there, she was reborn in the world of gods. Having experienced divine fortune for one Buddha-interval, in this Buddha's era, she was born in Sāvatthī, in a treasurer's family. Having come of age, she engaged in an illicit relationship with a worker in her own house. Her parents arranged a day to give her to a young man of equal status. Knowing this, she took her valuables and left through the main gate with the man with whom she had the relationship. Living in a certain village, she became pregnant. When her pregnancy was full-term, she said, 'Why live here without support? Let us go to my family's home, my lord.' As he delayed, saying, 'We will go today, we will go tomorrow,' she thought, 'This fool will not take me.' When he was outside, she set the house in order and told the neighbors, 'Tell my husband that I have gone to my family home.' Thinking, 'I will go to my family home alone,' she set out on the road. He, coming back and not seeing her in the house, asked the neighbors and heard, 'She has gone to her family home.' Thinking, 'Because of me, a daughter of good family has become helpless,' he followed her footsteps and caught up with her. Along the way, labor began for her. From the time of giving birth, her eagerness for the journey having subsided, she took her husband and turned back. A second time she became pregnant, and so on—all should be explained in detail as before.

Ayaṃ pana viseso – yadā tassā antarāmagge kammajavātā caliṃsu, tadā mahāakālamegho udapādi. Samantato vijjulatāhi ādittaṃ viya meghathanitehi bhijjamānaṃ viya ca udakadhārānipātanirantaraṃ nabhaṃ ahosi. Sā taṃ disvā, ‘‘sāmi, me anovassakaṃ ṭhānaṃ jānāhī’’ti āha. So ito cito ca olokento ekaṃ tiṇasañchannaṃ gumbaṃ disvā tattha gantvā hatthagatāya vāsiyā tasmiṃ gumbe daṇḍake chinditukāmo tiṇehi sañchāditavammikasīsante uṭṭhitarukkhadaṇḍakaṃ chindi. Tāvadeva ca naṃ tato vammikato nikkhamitvā ghoraviso āsīviso ḍaṃsi. So tattheva patitvā kālamakāsi. Sā mahādukkhaṃ anubhavantī tassa āgamanaṃ olokentī dvepi dārake vātavuṭṭhiṃ asahamāne viravante urantare katvā, dvīhi jāṇukehi dvīhi hatthehi ca bhūmiṃ uppīḷetvā yathāṭhitāva rattiṃ vītināmetvā vibhātāya rattiyā maṃsapesivaṇṇaṃ ekaṃ puttaṃ pilotikacumbaṭake nipajjāpetvā hatthehi urehi ca pariggahetvā, itaraṃ ‘‘ehi, tāta, pitā te ito gato’’ti vatvā sāmikena gatamaggena gacchantī taṃ vammikasamīpe kālaṅkataṃ nisinnaṃ disvā ‘‘maṃ nissāya mama sāmiko mato’’ti rodantī paridevantī sakalarattiṃ devena vuṭṭhattā jaṇṇukappamāṇaṃ thanappamāṇaṃ udakaṃ savantiṃ antarāmagge nadiṃ patvā, attano mandabuddhitāya dubbalatāya ca dvīhi dārakehi saddhiṃ udakaṃ otarituṃ avisahantī jeṭṭhaputtaṃ orimatīre ṭhapetvā itaraṃ [Pg.113] ādāya paratīraṃ gantvā sākhābhaṅgaṃ attharitvā tattha pilotikacumbaṭake nipajjāpetvā ‘‘itarassa santikaṃ gamissāmī’’ti bālaputtakaṃ pahātuṃ asakkontī punappunaṃ nivattitvā olokayamānā nadiṃ otarati.

This, however, is the specific account: When the winds of labor stirred within her on the path, a great untimely storm arose. The sky was as if ablaze with lightning on all sides, as if cracking with thunder, and rain poured down incessantly. Seeing this, she said, 'My lord, find me a place sheltered from the rain.' Looking around here and there, he spotted a bush covered with grass. Going there, he took an adze in hand and, intending to cut sticks from that bush, he chopped at a small tree protruding from the top of an anthill covered with grass. Instantly, a deadly venomous viper emerged from the anthill and bit him. He fell right there and died. Experiencing great suffering, she waited for his return while her two children, unable to bear the wind and rain, cried out. Pressing them to her chest, she knelt on the ground with both knees and hands, passing the night just as she was. At dawn, she laid one child, who was the color of a piece of flesh, in a bundle of rags and held him with her hands and to her chest. To the other, she said, 'Come, dear, your father has gone this way.' Following the path her husband had taken, she saw him lying dead near the anthill. Wailing, 'Because of me, my husband has died,' she lamented. Since it had rained all night, she came upon a river in her path, its water flowing knee-deep and chest-deep. Due to her dull-wittedness and frailty, she was unable to cross the water with both children. Leaving the elder child on the near bank, she took the other and went to the far side. There, she spread out a broken branch, laid the child in the bundle of rags upon it, and thought, 'I will go to the other one.' Unable to abandon the baby, she turned back again and again, looking at him, and then entered the river.

Athassā nadīmajjhaṃ gatakāle eko seno taṃ dārakaṃ disvā ‘‘maṃsapesī’’ti saññāya ākāsato bhassi. Sā taṃ disvā ubho hatthe ukkhipitvā ‘‘sūsū’’ti tikkhattuṃ mahāsaddaṃ nicchāresi. Seno dūrabhāvena taṃ anādiyanto kumāraṃ gahetvā vehāsaṃ uppati. Orimatīre ṭhito putto ubho hatthe ukkhipitvā mahāsaddaṃ nicchārayamānaṃ disvā ‘‘maṃ sandhāya vadatī’’ti saññāya vegena udake pati. Iti bālaputtako senena, jeṭṭhaputtako udakena hato. Sā ‘‘eko me putto senena gahito, eko udakena vūḷho, panthe me pati mato’’ti rodantī paridevantī gacchantī sāvatthito āgacchantaṃ ekaṃ purisaṃ disvā pucchi – ‘‘kattha vāsikosi, tātā’’ti? ‘‘Sāvatthivāsikomhi, ammā’’ti. ‘‘Sāvatthiyaṃ asukavīthiyaṃ asukakulaṃ nāma atthi, taṃ jānāsi, tātā’’ti? ‘‘Jānāmi, amma, taṃ pana mā pucchi, aññaṃ pucchā’’ti. ‘‘Aññena me payojanaṃ natthi, tadeva pucchāmi, tātā’’ti. ‘‘Amma, tvaṃ attano anācikkhituṃ na desi, ajja te sabbarattiṃ devo vassanto diṭṭho’’ti? ‘‘Diṭṭho me, tāta, mayhameva so sabbarattiṃ vuṭṭho, taṃ kāraṇaṃ pacchā kathessāmi, etasmiṃ tāva me seṭṭhigehe pavattiṃ kathehī’’ti. ‘‘Amma, ajja rattiyaṃ seṭṭhi ca bhariyā ca seṭṭhiputto cāti tayopi jane avattharamānaṃ gehaṃ pati, te ekacitakāyaṃ jhāyanti, svāyaṃ dhūmo paññāyati, ammā’’ti. Sā tasmiṃ khaṇe nivatthavatthampi patamānaṃ na sañjāni. Sokummattattaṃ patvā jātarūpeneva –

When she had reached the middle of the river, a hawk, seeing the child, swooped down from the sky, thinking it was a piece of meat. Seeing it, she raised both hands and cried out loudly three times, “Sūsū!” The hawk, being far away, paid her no heed, seized the child, and flew up into the air. Her son, standing on the near bank, seeing her raising both hands and crying out loudly, thought, “She is calling to me,” and quickly plunged into the water. Thus, the younger son was taken by the hawk, and the elder son by the water. Weeping and lamenting, “One of my sons was seized by a hawk, one was carried away by the water, and my husband died on the road,” she went along. Seeing a man coming from Sāvatthī, she asked, “Where do you live, dear sir?” “I live in Sāvatthī, mother,” he replied. “In Sāvatthī, there is a certain street and a certain family. Do you know of them, dear sir?” “I know of them, mother, but please do not ask about that. Ask something else.” “I have no other business, dear sir. That is what I ask.” “Mother, you do not permit me to refrain from speaking. Did you see that it rained all night?” “I saw it, dear sir. It rained all night upon me alone. I will explain the reason later. For now, please tell me what happened in that merchant’s house.” “Mother, last night, the merchant, his wife, and their son—all three—were crushed by the collapse of their house. They are now burning on a single pyre, and that smoke is visible, mother.” At that moment, she did not even notice her garment falling off. Overcome with grief, she went mad and—

‘‘Ubho puttā kālaṅkatā, panthe mayhaṃ patī mato;

Mātā pitā ca bhātā ca, ekacitamhi ḍayhare’’ti. (apa. therī 2.2.498) –

“Both my sons are dead, my husband died on the road; my mother, father, and brother are burning on a single pyre.”

Vilapantī paribbhamati.

Lamenting, she wandered about.

Tato [Pg.114] paṭṭhāya tassā nivāsanamattenapi paṭena acaraṇato patitācārattā paṭācārātveva samaññā ahosi. Taṃ disvā manussā ‘‘gaccha, ummattike’’ti keci kacavaraṃ matthake khipanti, aññe paṃsuṃ okiranti, apare leḍḍuṃ khipanti. Satthā jetavane mahāparisāmajjhe nisīditvā dhammaṃ desento taṃ tathā paribbhamantiṃ disvā ñāṇaparipākañca oloketvā yathā vihārābhimukhī āgacchati, tathā akāsi. Parisā taṃ disvā ‘‘imissā ummattikāya ito āgantuṃ mādatthā’’ti āha. ‘‘Bhagavā mā naṃ vārayitthā’’ti vatvā avidūraṭṭhānaṃ āgatakāle ‘‘satiṃ paṭilabha bhaginī’’ti āha. Sā tāvadeva buddhānubhāvena satiṃ paṭilabhitvā nivatthavatthassa patitabhāvaṃ sallakkhetvā hirottappaṃ paccupaṭṭhapetvā ukkuṭikaṃ upanisajjāya nisīdi. Eko puriso uttarasāṭakaṃ khipi. Sā taṃ nivāsetvā satthāraṃ upasaṅkamitvā pañcapatiṭṭhitena vanditvā, ‘‘bhante, avassayo me hotha, ekaṃ me puttaṃ seno gaṇhi, eko udakena vūḷho, panthe pati mato, mātāpitaro bhātā ca gehena avatthaṭā matā ekacitakasmiṃ jhāyantī’’ti sā sokakāraṇaṃ ācikkhi. Satthā ‘‘paṭācāre, mā cintayi, tava avassayo bhavituṃ samatthasseva santikaṃ āgatāsi. Yathā hi tvaṃ idāni puttādīnaṃ maraṇanimittaṃ assūni pavattesi, evaṃ anamatagge saṃsāre puttādīnaṃ maraṇahetu pavattitaṃ assu catunnaṃ mahāsamuddānaṃ udakato bahutara’’nti dassento –

From that time onward, because she wandered about without even a cloth for a lower garment, due to her fallen conduct, she became known simply as Paṭācārā. Seeing her, some people would throw rubbish on her head, others would scatter dust, and still others would hurl clods of dirt at her, saying, “Go away, you madwoman!” The Teacher, seated in the midst of a great assembly at Jetavana while teaching the Dhamma, saw her wandering about in such a state. Observing the maturity of her wisdom, he willed it so that she would come toward the monastery. The assembly, seeing her, said, “Do not let this madwoman come here!” The Blessed One said, “Do not prevent her.” When she came near, he said, “Sister, regain your mindfulness.” Instantly, through the power of the Buddha, she regained her mindfulness. Realizing that her garment had fallen off, she was filled with shame and modesty and sat down in a crouching position. A man threw an upper garment to her. Wearing it, she approached the Teacher, paid homage with the five-point prostration, and said, “Venerable sir, be my refuge! One son was seized by a hawk, another was carried away by the water, my husband died on the road, and my parents and brother perished, crushed by their house, and are burning on a single pyre.” Thus, she explained the cause of her sorrow. The Teacher said, “Paṭācārā, do not grieve. You have come to one who is capable of being your refuge. Just as you now shed tears on account of the death of your sons and others, so in this beginningless cycle of rebirths, the tears shed on account of the death of sons and others are more abundant than the waters of the four great oceans.” Thus showing—

‘‘Catūsu samuddesu jalaṃ parittakaṃ, tato bahuṃ assujalaṃ anappakaṃ;

Dukkhena phuṭṭhassa narassa socanā, kiṃ kāraṇā amma tuvaṃ pamajjasī’’ti. (dha. pa. aṭṭha. 1.112 paṭācārātherīvatthu) –

“In the four oceans the water is little, yet the water of tears is much, immeasurable; for a person afflicted by suffering and grieving—for what reason, mother, are you heedless?”

Gāthaṃ abhāsi.

He spoke this verse.

Evaṃ satthari anamataggapariyāyakathaṃ (saṃ. ni. 2.125-126) kathente tassā soko tanutarabhāvaṃ agamāsi. Atha naṃ tanubhūtasokaṃ ñatvā ‘‘paṭācāre, puttādayo [Pg.115] nāma paralokaṃ gacchantassa tāṇaṃ vā leṇaṃ vā saraṇaṃ vā bhavituṃ na sakkontī’’ti vijjamānāpi te na santi eva, tasmā paṇḍitena attano sīlaṃ visodhetvā nibbānagāmimaggoyeva sādhetabboti dassento –

Thus, while the Teacher was speaking on the discourse concerning the round of existence without discoverable beginning, her grief became less. Then, knowing that her grief had lessened, he said, “Paṭācārā, sons and others cannot be a protection, a shelter, or a refuge for one who is going to the next world; even while they exist, they are as if they do not. Therefore, a wise person, having purified their own virtue, should cultivate only the path leading to Nibbāna.” Thus showing—

‘‘Na santi puttā tāṇāya, na pitā nāpi bandhavā;

Antakenādhipannassa, natthi ñātīsu tāṇatā.

“Sons are no protection, nor a father, nor even relatives; for one overcome by the Ender, there is no protection among kin.

‘‘Etamatthavasaṃ ñatvā, paṇḍito sīlasaṃvuto;

Nibbānagamanaṃ maggaṃ, khippameva visodhaye’’ti. (dha. pa. 288-289) –

“Knowing the force of this matter, the wise one, restrained by virtue, should quickly clear the path leading to Nibbāna.”

Imāhi gāthāhi dhammaṃ desesi. Desanāvasāne paṭācārā sotāpattiphale patiṭṭhahitvā satthāraṃ pabbajjaṃ yāci. Satthā taṃ bhikkhunīnaṃ santikaṃ netvā pabbājesi. Sā laddhūpasampadā uparimaggatthāya vipassanāya kammaṃ karontī ekadivasaṃ ghaṭena udakaṃ ādāya pāde dhovantī udakaṃ āsiñci. Taṃ thokaṃ ṭhānaṃ gantvā pacchijji, dutiyavāraṃ āsittaṃ tato dūraṃ agamāsi, tatiyavāraṃ āsittaṃ tatopi dūrataraṃ agamāsi. Sā tadeva ārammaṇaṃ gahetvā tayo vaye paricchinditvā ‘‘mayā paṭhamaṃ āsittaudakaṃ viya ime sattā paṭhamavayepi maranti, tato dūraṃ gataṃ dutiyavāraṃ āsittaṃ udakaṃ viya majjhimavayepi, tato dūrataraṃ gataṃ tatiyavāraṃ āsittaṃ udakaṃ viya pacchimavayepi marantiyevā’’ti cintesi. Satthā gandhakuṭiyaṃ nisinnova obhāsaṃ pharitvā tassā sammukhe ṭhatvā kathento viya ‘‘evametaṃ, paṭācāre, sabbepime sattā maraṇadhammā, tasmā pañcannaṃ khandhānaṃ udayabbayaṃ apassantassa vassasataṃ jīvato taṃ passantassa ekāhampi ekakkhaṇampi jīvitaṃ seyyo’’ti imamatthaṃ dassento –

He taught the Dhamma with these verses. At the end of the teaching, Paṭācārā was established in the fruit of stream-entry and requested the Teacher for ordination. The Teacher took her to the community of bhikkhunīs and had her ordained. Having received higher ordination, while practicing insight meditation for the sake of the higher paths, one day she took water in a pot and was washing her feet. She poured the water. It went a short distance and stopped. The second time she poured, it went farther. The third time she poured, it went even farther. Taking just that as her object of meditation, she distinguished the three stages of life and thought, “Just as the water I first poured, so do beings die in the first stage of life; like the water poured the second time that went farther, so do they die in the middle stage; and like the water poured the third time that went even farther, so do they die in the final stage.” The Teacher, seated in the Perfumed Chamber, radiated a light and appeared before her as if speaking: “So it is, Paṭācārā. All these beings are subject to death. Therefore, for one who does not see the arising and passing away of the five aggregates, even a life of a hundred years is of no avail; better is a single day, a single moment of life for one who sees it.” Thus, showing this meaning, he said—

‘‘Yo ca vassasataṃ jīve, apassaṃ udayabbayaṃ;

Ekāhaṃ jīvitaṃ seyyo, passato udayabbaya’’nti. (dha. pa. 113) –

“Though one should live a hundred years, not seeing arising and passing away, better is one day of life for one who sees arising and passing away.”

Gāthamāha. Gāthāpariyosāne paṭācārā saha paṭisambhidāhi arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. therī 2.2.468-511) –

He spoke this verse. At the end of the verse, Paṭācārā attained arahantship together with the analytical knowledges. Therefore it was said in the Apadāna:

‘‘Padumuttaro [Pg.116] nāma jino, sabbadhammāna pāragū;

Ito satasahassamhi, kappe uppajji nāyako.

“The Victorious One named Padumuttara, who had gone to the far shore of all things; a hundred thousand aeons ago, that Leader arose.

‘‘Tadāhaṃ haṃsavatiyaṃ, jātā seṭṭhikule ahuṃ;

Nānāratanapajjote, mahāsukhasamappitā.

“Then in Haṃsavatī, I was born into a merchant family; resplendent with various jewels, I was endowed with great happiness.

‘‘Upetvā taṃ mahāvīraṃ, assosiṃ dhammadesanaṃ;

Tato jātapasādāhaṃ, upesiṃ saraṇaṃ jinaṃ.

“Having approached that great hero, I listened to his teaching of the Dhamma; then, with faith arisen, I went for refuge to the Victorious One.

‘‘Tato vinayadhārīnaṃ, aggaṃ vaṇṇesi nāyako;

Bhikkhuniṃ lajjiniṃ tādiṃ, kappākappavisāradaṃ.

“Then the Leader praised as foremost among those who uphold the discipline a certain bhikkhunī—one who was conscientious, composed, and skilled in what is proper and improper.

‘‘Tadā muditacittāhaṃ, taṃ ṭhānamabhikaṅkhinī;

Nimantetvā dasabalaṃ, sasaṅghaṃ lokanāyakaṃ.

Then, with a joyful heart, longing for that state, I invited the Ten-Powered One, the Leader of the World, together with the Saṅgha.

‘‘Bhojayitvāna sattāhaṃ, daditvāva ticīvaraṃ;

Nipacca sirasā pāde, idaṃ vacanamabraviṃ.

Having fed them for seven days and having given the three robes, bowing down with my head at his feet, I spoke these words:

‘‘Yā tayā vaṇṇitā vīra, ito aṭṭhamake muni;

Tādisāhaṃ bhavissāmi, yadi sijjhati nāyaka.

‘O hero, that sage whom you praised, the eighth one from here; may I become like her, O leader, if this succeeds.’

‘‘Tadā avoca maṃ satthā, bhadde mā bhāyi assasa;

Anāgatamhi addhāne, lacchase taṃ manorathaṃ.

Then the Teacher said to me, ‘Good lady, do not fear, take heart; in a future time, you will attain that which your heart desires.’

‘‘Satasahassito kappe, okkākakulasambhavo;

Gotamo nāma gottena, satthā loke bhavissati.

‘One hundred thousand aeons hence, born of the Okkāka lineage, one named Gotama by clan will be the Teacher in the world.

‘‘Tassa dhammesu dāyādā, orasā dhammanimmitā;

Paṭācārāti nāmena, hessati satthu sāvikā.

‘An heir to his Dhamma, his true-born spiritual daughter, created by the Dhamma, his female disciple will be known by the name Paṭācārā.’

‘‘Tadāhaṃ muditā hutvā, yāvajīvaṃ tadā jinaṃ;

Mettacittā paricariṃ, sasaṅghaṃ lokanāyakaṃ.

Then, filled with joy, for as long as I lived I served that Conqueror, the Leader of the World, together with his Saṅgha, with a mind of loving-kindness.

‘‘Tena kammena sukatena, cetanāpaṇidhīhi ca;

Jahitvā mānusaṃ dehaṃ, tāvatiṃsamagacchahaṃ.

By that well-done deed, and by my intentions and aspirations, having abandoned the human body, I went to Tāvatiṃsa.

‘‘Imamhi bhaddake kappe, brahmabandhu mahāyaso;

Kassapo nāma gottena, uppajji vadataṃ varo.

In this auspicious aeon, the greatly renowned kinsman of Brahmā, Kassapa by clan, arose, the best of speakers.

‘‘Upaṭṭhāko [Pg.117] mahesissa, tadā āsi narissaro;

Kāsirājā kikī nāma, bārāṇasipuruttame.

The attendant of the great seer at that time was the lord of men, King Kikī of Kāsi, in the excellent city of Bārāṇasī.

‘‘Tassāsiṃ tatiyā dhītā, bhikkhunī iti vissutā;

Dhammaṃ sutvā jinaggassa, pabbajjaṃ samarocayiṃ.

I was his third daughter, renowned by the name Bhikkhunī; having heard the Dhamma of the chief Conqueror, I took delight in going forth.

‘‘Anujāni na no tāto, agāreva tadā mayaṃ;

Vīsavassasahassāni, vicarimha atanditā.

Our father did not permit us, so we remained at home; for twenty thousand years, we lived untiringly.

‘‘Komāribrahmacariyaṃ, rājakaññā sukhedhitā;

Buddhopaṭṭhānaniratā, muditā sattadhītaro.

Living the celibate life of maidens, we seven royal daughters, nurtured in happiness, devoted to attending on the Buddha, were joyful.

‘‘Samaṇī samaṇaguttā ca, bhikkhunī bhikkhudāyikā;

Dhammā ceva sudhammā ca, sattamī saṅghadāyikā.

Samaṇī and Samaṇaguttā, Bhikkhunī, Bhikkhudāyikā, Dhammā and Sudhammā, and the seventh, Saṅghadāyikā.

‘‘Ahaṃ uppalavaṇṇā ca, khemā bhaddā ca bhikkhunī;

Kisāgotamī dhammadinnā, visākhā hoti sattamī.

I, Uppalavaṇṇā, Khemā, the bhikkhunī Bhaddā, Kisāgotamī, Dhammadinnā; and Visākhā is the seventh.

‘‘Tehi kammehi sukatehi, cetanāpaṇidhīhi ca;

Jahitvā mānusaṃ dehaṃ, tāvatiṃsamagacchahaṃ.

By those well-done deeds, and by our intentions and aspirations, having abandoned the human body, I went to Tāvatiṃsa.

‘‘Pacchime ca bhave dāni, jātā seṭṭhikule ahaṃ;

Sāvatthiyaṃ puravare, iddhe phīte mahaddhane.

Now in this last existence, I was born into a treasurer’s family in the splendid city of Sāvatthī, prosperous, thriving, and of great wealth.

‘‘Yadā ca yobbanūpetā, vitakkavasagā ahaṃ;

Naraṃ jārapatiṃ disvā, tena saddhiṃ agacchahaṃ.

When I reached youth and was under the sway of my thoughts, having taken a man as my lover, I went away with him.

‘‘Ekaputtapasūtāhaṃ, dutiyo kucchiyā mama;

Tadāhaṃ mātāpitaro, okkhāmīti sunicchitā.

I had given birth to one son, and a second was in my womb; then, firmly resolved, I determined to go to my parents.

‘‘Nārocesiṃ patiṃ mayhaṃ, tadā tamhi pavāsite;

Ekikā niggatā gehā, gantuṃ sāvatthimuttamaṃ.

I did not inform my husband, and when he was away, I left the house alone to go to the excellent Sāvatthī.

‘‘Tato me sāmi āgantvā, sambhāvesi pathe mamaṃ;

Tadā me kammajā vātā, uppannā atidāruṇā.

Then my husband came and met me on the road. At that time, the terrible winds of childbirth, born of kamma, arose in me.

‘‘Uṭṭhito ca mahāmegho, pasūtisamaye mama;

Dabbatthāya tadā gantvā, sāmi sappena mārito.

A great storm arose at the time of my labor. Then, having gone to fetch firewood, my husband was killed by a snake.

‘‘Tadā [Pg.118] vijātadukkhena, anāthā kapaṇā ahaṃ;

Kunnadiṃ pūritaṃ disvā, gacchantī sakulālayaṃ.

Then, with the suffering of childbirth, helpless and wretched, I saw the river Kunnadī in flood while going towards my family’s home.

‘‘Bālaṃ ādāya atariṃ, pārakūle ca ekakaṃ;

Sāyetvā bālakaṃ puttaṃ, itaraṃ taraṇāyahaṃ.

Carrying the infant, I crossed to the far bank. Having placed my young son down, I returned to bring the other across.

‘‘Nivattā ukkuso hāsi, taruṇaṃ vilapantakaṃ;

Itarañca vahī soto, sāhaṃ sokasamappitā.

As I returned, a hawk carried off the tender, weeping child, and the current swept away the other; I was overwhelmed by sorrow.

‘‘Sāvatthinagaraṃ gantvā, assosiṃ sajane mate;

Tadā avocaṃ sokaṭṭā, mahāsokasamappitā.

Having gone to the city of Sāvatthī, I heard that my family had died. Then, afflicted by sorrow, overwhelmed by great grief, I lamented:

‘‘Ubho puttā kālaṅkatā, panthe mayhaṃ patī mato;

Mātā pitā ca bhātā ca, ekacitamhi ḍayhare.

‘Both my sons are dead, my husband died on the road; my mother, father, and brother were burned on a single pyre.’

‘‘Tadā kisā ca paṇḍu ca, anāthā dīnamānasā;

Ito tato bhamantīhaṃ, addasaṃ narasārathiṃ.

Then, lean and pale, helpless, with a wretched mind, wandering here and there, I saw the Guide of Men.

‘‘Tato avoca maṃ satthā, putte mā soci assasa;

Attānaṃ te gavesassu, kiṃ niratthaṃ vihaññasi.

Then the Teacher said to me, ‘Daughter, do not grieve, take heart. Seek for yourself; why do you afflict yourself in vain?

‘‘Na santi puttā tāṇāya, na ñātī nāpi bandhavā;

Antakenādhipannassa, natthi ñātīsu tāṇatā.

‘Sons are no protection, nor are relatives or kin; for one overcome by death, there is no protection among one’s family.’

‘‘Taṃ sutvā munino vākyaṃ, paṭhamaṃ phalamajjhagaṃ;

Pabbajitvāna naciraṃ, arahattamapāpuṇiṃ.

“Having heard the word of the Sage, I attained the first fruit; not long after going forth, I reached Arahantship.

‘‘Iddhīsu ca vasī homi, dibbāya sotadhātuyā;

Paracittāni jānāmi, satthusāsanakārikā.

“I have mastery over spiritual powers and the divine ear element; I know the minds of others, a doer of the Teacher's instruction.

‘‘Pubbenivāsaṃ jānāmi, dibbacakkhu visodhitaṃ;

Khepetvā āsave sabbe, visuddhāsiṃ sunimmalā.

“I know past lives, the divine eye is purified; having destroyed all the taints, I am pure and utterly stainless.

‘‘Tatohaṃ vinayaṃ sabbaṃ, santike sabbadassino;

Uggahiṃ sabbavitthāraṃ, byāhariñca yathātathaṃ.

“Then I grasped the entire Vinaya in all its detail in the presence of the All-Seeing One, and I declared it exactly as it was.

‘‘Jino tasmiṃ guṇe tuṭṭho, etadagge ṭhapesi maṃ;

Aggā vinayadhārīnaṃ, paṭācārāva ekikā.

“The Conqueror, pleased with that quality, established me in the foremost place: foremost of those who uphold the Discipline, I, Paṭācārā, the one alone.

‘‘Pariciṇṇo [Pg.119] mayā satthā, kataṃ buddhassa sāsanaṃ;

Ohito garuko bhāro, bhavanetti samūhatā.

“The Teacher has been attended to by me, the Buddha's teaching has been done; the heavy burden has been laid down, the guide to existence is uprooted.

‘‘Yassatthāya pabbajitā, agārasmānagāriyaṃ;

So me attho anuppatto, sabbasaṃyojanakkhayo.

“For the sake of which I went forth from home to homelessness, that goal of mine has been attained—the destruction of all fetters.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burned… the Buddha's teaching is done.”

Arahattaṃ pana patvā sekkhakāle attano paṭipattiṃ paccavekkhitvā uparivisesassa nibbattitākāraṃ vibhāventī udānavasena –

But having attained Arahantship, reflecting on her own practice during the time of a trainee, and elucidating the manner in which the higher distinction arose, she uttered this inspired utterance:

112.

112.

‘‘Naṅgalehi kasaṃ khettaṃ, bījāni pavapaṃ chamā;

Puttadārāni posentā, dhanaṃ vindanti māṇavā.

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

113.

113.

‘‘Kimahaṃ sīlasampannā, satthusāsanakārikā;

Nibbānaṃ nādhigacchāmi, akusītā anuddhatā.

“Why, accomplished in virtue and a doer of the Teacher's instruction, not lazy and not agitated, do I not attain Nibbāna?”

114.

114.

‘‘Pāde pakkhālayitvāna, udakesu karomahaṃ;

Pādodakañca disvāna, thalato ninnamāgataṃ.

“Having washed my feet, I was observing the waters, and saw the foot-wash water flowing from high ground to low.

115.

115.

‘‘Tato cittaṃ samādhesiṃ, assaṃ bhadraṃvajāniyaṃ;

Tato dīpaṃ gahetvāna, vihāraṃ pāvisiṃ ahaṃ;

Seyyaṃ olokayitvāna, mañcakamhi upāvisiṃ.

“Then I concentrated my mind, like a fine thoroughbred horse. Then, taking a lamp, I entered my dwelling; having observed the bed, I sat down upon the couch.

116.

116.

‘‘Tato sūciṃ gahetvāna, vaṭṭiṃ okassayāmahaṃ;

Padīpasseva nibbānaṃ, vimokkho ahu cetaso’’ti. – imā gāthā abhāsi;

“Then, taking a pin, I drew down the wick; like the extinguishing of the lamp was the liberation of the mind.” – These verses she spoke.

Tattha kasanti kasantā kasikammaṃ karontā. Bahutthe hi idaṃ ekavacanaṃ. Pavapanti bījāni vapantā. Chamāti chamāyaṃ. Bhummatthe hi idaṃ paccattavacanaṃ. Ayañhettha saṅkhepattho – ime māṇavā sattā naṅgalehi phālehi khettaṃ kasantā yathādhippāyaṃ khettabhūmiyaṃ pubbaṇṇāparaṇṇabhedāni bījāni vapantā taṃhetu taṃnimittaṃ attānaṃ puttadārādīni posentā hutvā dhanaṃ [Pg.120] paṭilabhanti. Evaṃ imasmiṃ loke yoniso payutto paccattapurisakāro nāma saphalo saudayo.

Therein, ‘they plow’ means plowing, doing the work of plowing. For this is a singular in the sense of a plural. ‘They sow’ means sowing seeds. ‘Chamā’ means ‘on the ground’; for this is an accusative used in the sense of the locative. Here, the meaning in brief is this: these young men, beings, plowing the field with plows and shares, sowing seeds of early and late varieties in the field as they wish, for that reason and for that cause, supporting themselves, their children, wives, and so on, thereby acquire wealth. Thus, in this world, personal effort, wisely applied, is fruitful and brings increase.

Tattha kimahaṃ sīlasampannā, satthusāsanakārikā. Nibbānaṃ nādhigacchāmi, akusītā anuddhatāti ahaṃ suvisuddhasīlā āraddhavīriyatāya akusītā ajjhattaṃ susamāhitacittatāya anuddhatā ca hutvā catusaccakammaṭṭhānabhāvanāsaṅkhātaṃ satthu sāsanaṃ karontī kasmā nibbānaṃ nādhigacchāmi, adhigamissāmi evāti.

Therein, as to ‘Why, being accomplished in virtue, a doer of the Teacher’s instruction, not lazy, and not agitated, do I not attain Nibbāna?’: I, with perfectly pure virtue, not lazy due to aroused energy, and not agitated due to an internally well-composed mind, while carrying out the Teacher's instruction, which is the cultivation of the meditation subject of the Four Noble Truths—why should I not attain Nibbāna? I shall surely attain it.

Evaṃ pana cintetvā vipassanāya kammaṃ karontī ekadivasaṃ pādadhovanaudake nimittaṃ gaṇhi. Tenāha ‘‘pāde pakkhālayitvānā’’tiādi. Tassattho – ahaṃ pāde dhovantī pādapakkhālanahetu tikkhattuṃ āsittesu udakesu thalato ninnamāgataṃ pādodakaṃ disvā nimittaṃ karomi.

Having reflected thus, while doing the work of insight, one day she took a sign from the foot-washing water. Therefore she said: “Having washed the feet,” etc. Its meaning is: while washing my feet, seeing the foot-water that had come from high ground to low in the water poured out three times for the purpose of washing feet, I took it as a sign.

‘‘Yathā idaṃ udakaṃ khayadhammaṃ vayadhammaṃ, evaṃ sattānaṃ āyusaṅkhārā’’ti evaṃ aniccalakkhaṇaṃ, tadanusārena dukkhalakkhaṇaṃ, anattalakkhaṇañca upadhāretvā vipassanaṃ vaḍḍhentī tato cittaṃ samādhesiṃ, assaṃ bhadraṃvajāniyanti yathā assaṃ bhadraṃ ājāniyaṃ kusalo sārathi sukhena sāreti, evaṃ mayhaṃ cittaṃ sukheneva samādhesiṃ, vipassanāsamādhinā samāhitaṃ akāsiṃ. Evaṃ pana vipassanaṃ vaḍḍhentī utusappāyanijigisāya ovarakaṃ pavisantī andhakāravidhamanatthaṃ dīpaṃ gahetvā gabbhaṃ pavisitvā dīpaṃ ṭhapetvā mañcake nisinnamattāva dīpaṃ vijjhāpetuṃ aggaḷasūciyā dīpavaṭṭiṃ ākaḍḍhiṃ, tāvadeva utusappāyalābhena tassā cittaṃ samāhitaṃ ahosi, vipassanāvīthiṃ otari, maggena ghaṭṭesi. Tato maggapaṭipāṭiyā sabbaso āsavānaṃ khayo ahosi. Tena vuttaṃ – ‘‘tato dīpaṃ gahetvāna…pe… vimokkho ahu cetaso’’ti. Tattha seyyaṃ olokayitvānāti dīpālokena seyyaṃ passitvā.

“Just as this water is subject to destruction, subject to decay, so too are the life-formations of beings.” Thus, considering the characteristic of impermanence, and in accordance with that, the characteristic of suffering and the characteristic of non-self, she developed insight. Then she concentrated her mind, like a fine thoroughbred horse. Just as a skilled charioteer guides a fine thoroughbred horse with ease, so too she concentrated her mind with ease, establishing it in insight-concentration. Developing insight thus, desiring to find a suitable place for the season, she entered her private room. Taking a lamp to dispel the darkness, she entered the inner chamber, placed the lamp down, and as soon as she sat on the bed, she pulled the wick with a pin to extinguish the lamp. At that very moment, through obtaining a suitable condition, her mind became concentrated, it entered the course of insight, and struck upon the path. Then, in the sequence of the path, the destruction of all taints occurred. Therefore, it is said: “Then, taking the lamp… the liberation of the mind occurred.” Therein, “having observed the bed” means “having seen the bed by the light of the lamp.”

Sūcinti aggaḷasūciṃ. Vaṭṭiṃ okassayāmīti dīpaṃ vijjhāpetuṃ telābhimukhaṃ dīpavaṭṭiṃ ākaḍḍhemi. Vimokkhoti kilesehi vimokkho. So pana yasmā paramatthato cittassa santati, tasmā vuttaṃ ‘‘cetaso’’ti. Yathā pana vaṭṭitelādike paccaye sati uppajjanāraho padīpo tadabhāve anuppajjanato [Pg.121] nibbutoti vuccati, evaṃ kilesādipaccaye sati uppajjanārahaṃ cittaṃ tadabhāve anuppajjanato vimuttanti vuccatīti āha – ‘‘padīpasseva nibbānaṃ, vimokkho ahu cetaso’’ti.

‘Sūci’ means a pin. ‘Vaṭṭiṃ okassayāmi’ (I draw down the wick) means: to extinguish the lamp, I pull the lamp-wick towards the oil. ‘Vimokkho’ means liberation from the defilements. But since this, in the ultimate sense, is of the mind's continuum, it is therefore said, ‘of the mind.’ Just as a lamp, which is liable to arise when conditions like a wick and oil are present, is called ‘extinguished’ when it does not arise due to their absence, so too the mind, which is liable to arise when conditions like the defilements are present, is called ‘liberated’ when it does not arise due to their absence. Thus she said: “Like the extinguishing of the lamp was the liberation of the mind.”

Paṭācārātherīgāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Nun Paṭācārā is concluded.

11. Tiṃsamattātherīgāthāvaṇṇanā

11. The Commentary on the Verses of About Thirty Elder Nuns

Musalāni gahetvānātiādikā tiṃsamattānaṃ therīnaṃ gāthā. Tāpi purimabuddhesu katādhikārā tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinantiyo anukkamena upacitavimokkhasambhārā imasmiṃ buddhuppāde sakakammasañcoditā tattha tattha kulagehe nibbattitvā viññutaṃ patvā paṭācārāya theriyā santike dhammaṃ sutvā paṭiladdhasaddhā pabbajitvā parisuddhasīlā vattapaṭivattaṃ paripūrentiyo viharanti. Athekadivasaṃ paṭācārātherī tāsaṃ ovādaṃ dentī –

“Taking up pestles,” and so on, are the verses of some thirty Elder Nuns. They too, having made their aspiration under former Buddhas, accumulating in various existences wholesome karma that is a support for liberation, gradually amassed the provisions for liberation. Impelled by their own kamma, they were reborn in various families during this Buddha’s arising. Having attained discernment, they heard the Dhamma from the Elder Nun Paṭācārā, obtained faith, went forth, and lived with purified virtue, fulfilling their duties and observances. Then one day, the Elder Nun Paṭācārā, giving them advice, said—

117.

117.

‘‘Musalāni gahetvāna, dhaññaṃ koṭṭenti māṇavā;

Puttadārāni posentā, dhanaṃ vindanti māṇavā.

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

118.

118.

‘‘Karotha buddhasāsanaṃ, yaṃ katvā nānutappati;

Khippaṃ pādāni dhovitvā, ekamante nisīdatha;

Cetosamathamanuyuttā, karotha buddhasāsana’’nti. – imā dve gāthā abhāsi;

“Practice the Buddha's teaching, having done which one does not regret. Quickly wash your feet and sit down to one side. Devoted to tranquility of mind, practice the Buddha's teaching.” – These two verses she spoke.

Tatthāyaṃ saṅkhepattho – ime sattā jīvitahetu musalāni gahetvā paresaṃ dhaññaṃ koṭṭenti, udukkhalakammaṃ karonti. Aññampi edisaṃ nihīnakammaṃ katvā puttadāraṃ posentā yathārahaṃ dhanampi saṃharanti. Taṃ pana nesaṃ kammaṃ nihīnaṃ gammaṃ pothujjanikaṃ dukkhaṃ anatthasañhitañca. Tasmā edisaṃ saṃkilesikapapañcaṃ vajjetvā karotha buddhasāsanaṃ sikkhattayasaṅkhātaṃ sammāsambuddhasāsanaṃ karotha sampādetha attano santāne nibbattetha. Tattha kāraṇamāha – ‘‘yaṃ katvā nānutappatī’’ti, yassa karaṇahetu etarahi āyatiñca [Pg.122] anutāpaṃ nāpajjati. Idāni tassa karaṇe pubbakiccaṃ anuyogavidhiñca dassetuṃ, ‘‘khippaṃ pādāni dhovitvā’’tiādi vuttaṃ. Tattha yasmā adhovitapādassa avikkhālitamukhassa ca nisajjasukhaṃ utusappāyalābho ca na hoti, pāde pana dhovitvā mukhañca vikkhāletvā ekamante nisinnassa tadubhayaṃ labhati, tasmā khippaṃ imaṃ yathāladdhaṃ khaṇaṃ avirādhentiyo pādāni attano pāde dhovitvā ekamante vivitte okāse nisīdatha nisajjatha. Aṭṭhatiṃsāya ārammaṇesu yattha katthaci cittarucike ārammaṇe attano cittaṃ upanibandhitvā cetosamathamanuyuttā samāhitena cittena catusaccakammaṭṭhānabhāvanāvasena buddhassa bhagavato sāsanaṃ ovādaṃ anusiṭṭhiṃ karotha sampādethāti.

Here is the summary meaning: These beings, for the sake of their livelihood, take up pestles and pound others' grain, performing the work of the mortar. Having done other such lowly work, they support their wives and children and gather wealth as is appropriate. Yet their work is low, vulgar, worldly, painful, and connected with harm. Therefore, avoid such defiling proliferations and practice the teaching of the Buddha, the teaching of the Perfectly Self-Enlightened One, which consists of the threefold training; accomplish it and establish it in your own continuity. Therein, the reason is stated: “That which, having done, one does not regret”—the doing of which causes no regret now or in the future. Now, to show the preliminary duties and the method of application for that practice, it is said: “Having quickly washed your feet,” and so on. Herein, because one whose feet are unwashed and whose mouth is uncleansed does not obtain the comfort of sitting or the benefits of seasonal suitability, but one who, having washed their feet and cleansed their mouth, sits aside obtains both, therefore, quickly, without wasting this opportune moment you have gained, wash your feet and sit down in a secluded place. Among the thirty-eight objects, having bound your mind to whichever object is pleasing to it, devoted to the tranquility of mind, with a concentrated mind, by way of developing the meditation subject of the four truths, practice and accomplish the teaching, advice, and instruction of the Blessed One, the Buddha.

Atha tā bhikkhuniyo tassā theriyā ovāde ṭhatvā vipassanaṃ paṭṭhapetvā bhāvanāya kammaṃ karontiyo ñāṇassa paripākaṃ gatattā hetusampannatāya ca saha paṭisambhidāhi arahattaṃ patvā attano paṭipattiṃ paccavekkhitvā ovādagāthāhi saddhiṃ –

Then those bhikkhunīs, having stood firm in the elder nun's instruction, established insight and, engaging in the work of meditation, attained arahantship together with the analytical knowledges, due to having reached maturity of knowledge and being endowed with the requisite conditions. Reflecting on their own practice, together with the verses of instruction, they said:

119.

119.

‘‘Tassā tā vacanaṃ sutvā, paṭācārāya sāsanaṃ;

Pāde pakkhālayitvāna, ekamantaṃ upāvisuṃ;

Cetosamathamanuyuttā, akaṃsu buddhasāsanaṃ.

“Hearing her words, Paṭācārā's instruction, having washed their feet, they sat down to one side; devoted to tranquility of mind, they practiced the Buddha's teaching.”

120.

120.

‘‘Rattiyā purime yāme, pubbajātimanussaruṃ;

Rattiyā majjhime yāme, dibbacakkhuṃ visodhayuṃ;

Rattiyā pacchime yāme, tamokhandhaṃ padālayuṃ.

“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 shattered the mass of darkness.”

121.

121.

‘‘Uṭṭhāya pāde vandiṃsu, katā te anusāsanī;

Indaṃva devā tidasā, saṅgāme aparājitaṃ;

Purakkhatvā vihassāma, tevijjāmha anāsavā’’ti. –

“They rose and bowed at her feet: ‘Your instruction has been carried out. Like the Tāvatiṃsa gods honoring Indra, unconquered in battle, we will live honoring you, for we possess the three knowledges and are without taints.’”

Imā gāthā abhāsiṃsu.

They spoke these verses.

Tattha tassā tā vacanaṃ sutvā, paṭācārāya sāsananti tassā paṭācārāya theriyā kilesapaṭisattusāsanaṭṭhena sāsanabhūtaṃ ovādavacanaṃ, tā tiṃsamattā bhikkhuniyo sutvā paṭissutvā sirasā sampaṭicchitvā.

Herein, “Hearing her words, Paṭācārā's instruction” means that those thirty or so bhikkhunīs, having heard, assented to, and accepted with their heads the words of advice of the elder nun Paṭācārā, which served as an instruction for subduing the enemy of the defilements.

Uṭṭhāya [Pg.123] pāde vandiṃsu, katā te anusāsanīti yathāsampaṭicchitaṃ tassā sāsanaṃ aṭṭhiṃ katvā manasi katvā yathāphāsukaṭṭhāne nisīditvā bhāventiyo bhāvanaṃ matthakaṃ pāpetvā attanā adhigatavisesaṃ ārocetuṃ nisinnāsanato uṭṭhāya tassā santikaṃ gantvā ‘‘mahātheri tavānusāsanī yathānusiṭṭhaṃ amhehi katā’’ti vatvā tassā pāde pañcapatiṭṭhitena vandiṃsu. Indaṃva devā tidasā, saṅgāme aparājitanti devāsurasaṅgāme aparājitaṃ vijitāviṃ indaṃ tāvatiṃsā devā viya mahātheri, mayaṃ taṃ purakkhatvā viharissāma aññassa kattabbassa abhāvato. Tasmā ‘‘tevijjāmha anāsavā’’ti attano kataññubhāvaṃ pavedentī idameva tāsaṃ aññābyākaraṇaṃ ahosi. Yaṃ panettha atthato avibhattaṃ, taṃ heṭṭhā vuttanayameva.

“They rose and bowed at her feet: ‘Your instruction has been carried out’” means that, having taken her instruction to heart and kept it in mind as they had accepted it, and having sat in a comfortable place and developed meditation until they brought it to its culmination, they then rose from their seats to declare the special attainment they had realized. They went to her and, saying, “Great Elder, your instruction has been carried out by us just as you instructed,” they paid homage at her feet with the five-point prostration. “Like the Tāvatiṃsa gods honoring Indra, the unconquered victor in battle” means: “Great Elder, just as the Tāvatiṃsa gods honor Indra, who was victorious and unconquered in the battle between the gods and the asuras, so too will we live honoring you, as there is nothing further to be done.” Therefore, by declaring “we possess the three knowledges and are without taints,” they proclaimed their gratitude, and this was their declaration of final knowledge. Whatever meaning remains unclarified here should be understood in the manner previously stated.

Tiṃsamattātherīgāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the thirty or so elder nuns is concluded.

12. Candātherīgāthāvaṇṇanā

12. The Commentary on the Verses of the Elder Nun Candā

Duggatāhaṃ pure āsintiādikā candāya theriyā gāthā. Ayampi purimabuddhesu katādhikārā tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinantī anukkamena sambhatavimokkhasambhārā paripakkañāṇā imasmiṃ buddhuppāde aññatarasmiṃ brāhmaṇagāme apaññātassa brāhmaṇassa gehe paṭisandhiṃ gaṇhi. Tassā nibbattito paṭṭhāyaṃ taṃ kulaṃ bhogehi parikkhayaṃ gataṃ. Sā anukkamena viññutaṃ patvā dukkhena jīvati. Atha tasmiṃ gehe ahivātarogo uppajji. Tenassā sabbepi ñātakā maraṇabyasanaṃ pāpuṇiṃsu. Sā ñātikkhaye jāte aññattha jīvituṃ asakkontī kapālahatthā kule kule vicaritvā laddhaladdhena bhikkhāhārena yāpentī ekadivasaṃ paṭācārāya theriyā bhattavissaggaṭṭhānaṃ agamāsi. Bhikkhuniyo taṃ dukkhitaṃ khuddābhibhūtaṃ disvāna sañjātakāruññā piyasamudācārena saṅgahetvā tattha vijjamānena upacāramanoharena āhārena santappesuṃ. Sā tāsaṃ ācārasīle pasīditvā theriyā santikaṃ upasaṅkamitvā vanditvā ekamantaṃ nisīdi. Tassā therī dhammaṃ kathesi. Sā taṃ dhammaṃ sutvā sāsane abhippasannā saṃsāre ca sañjātasaṃvegā pabbaji[Pg.124]. Pabbajitvā ca theriyā ovāde ṭhatvā vipassanaṃ paṭṭhapetvā bhāvanaṃ anuyuñjantī katādhikāratāya ñāṇassa ca paripākaṃ gatattā na cirasseva saha paṭisambhidāhi arahattaṃ patvā attano paṭipattiṃ paccavekkhitvā –

“I was destitute in the past,” begins the verses of the elder nun Candā. She too, having made her aspirations under previous Buddhas and having accumulated wholesome karma in various existences as a support for liberation, gradually gathered the requisites for release and her knowledge matured. In this Buddha’s era, she took rebirth in the house of an unknown brahmin in a certain brahmin village. From her birth onward, that family’s wealth dwindled to ruin. As she gradually reached maturity, she lived in hardship. Then, a plague arose in that house. Consequently, all her relatives met with the calamity of death. With her kin destroyed, unable to survive elsewhere, she wandered from house to house with a potsherd in hand, sustaining herself on whatever alms she received. One day, she came to the place where the elder nun Paṭācārā was distributing food. The bhikkhunīs, seeing her miserable and overwhelmed by hunger, felt compassion and welcomed her with kind words. They satisfied her with the available food, which was courteous and delightful. Pleased by their conduct and virtue, she approached the elder nun, paid homage, and sat to one side. The elder nun taught her the Dhamma. Hearing the Dhamma, she gained deep faith in the Dispensation and a sense of urgency toward saṃsāra, and she went forth. After going forth, she abided in the elder nun’s instruction, established insight, and devoted herself to meditation. Having made her aspirations and with her wisdom matured, she soon attained arahantship together with the analytical knowledges. Reflecting on her own practice, she declared:

122.

122.

‘‘Duggatāhaṃ pure āsiṃ, vidhavā ca aputtikā;

Vinā mittehi ñātīhi, bhattacoḷassa nādhigaṃ.

“I was destitute in the past, a widow and childless; without friends or relatives, I could not get food or clothing.”

123.

123.

‘‘Pattaṃ daṇḍañca gaṇhitvā, bhikkhamānā kulā kulaṃ;

Sītuṇhena ca ḍayhantī, satta vassāni cārihaṃ.

“Carrying a bowl and a staff, begging from family to family, scorched by cold and heat, I wandered for seven years.”

124.

124.

‘‘Bhikkhuniṃ puna disvāna, annapānassa lābhiniṃ;

Upasaṅkammaṃ avocaṃ, pabbajjaṃ anagāriyaṃ.

“Then, having seen a bhikkhunī who had obtained food and drink, I approached and spoke of going forth into the homeless life.”

125.

125.

‘‘Sā ca maṃ anukampāya, pabbājesi paṭācārā;

Tato maṃ ovaditvāna, paramatthe niyojayi.

“And she, Paṭācārā, out of compassion for me, gave me the going forth; then, having advised me, she directed me to the ultimate goal.”

126.

126.

‘‘Tassāhaṃ vacanaṃ sutvā, akāsiṃ anusāsaniṃ;

Amogho ayyāyovādo, tevijjāmhi anāsavā’’ti. –

“Having heard her words, I carried out her instruction; the noble lady’s advice was not in vain; I possess the threefold knowledge and am free from taints.”

Udānavasena imā gāthā abhāsi.

She spoke these verses as an inspired utterance.

Tattha duggatāti daliddā. Pureti pabbajitato pubbe. Pabbajitakālato paṭṭhāya hi idha puggalo bhogehi aḍḍho vā daliddo vāti na vattabbo. Guṇehi pana ayaṃ therī aḍḍhāyeva. Tenāha ‘‘duggatāhaṃ pure āsi’’nti. Vidhavāti dhavo vuccati sāmiko, tadabhāvā vidhavā, matapatikāti attho. Aputtikāti puttarahitā. Vinā mittehīti mittehi bandhavehi ca parihīnā rahitā. Bhattacoḷassa nādhiganti bhattassa coḷassa ca pāripūriṃ nādhigacchiṃ, kevalaṃ pana bhikkhāpiṇḍassa pilotikākhaṇḍassa ca vasena ghāsacchādanamattameva alatthanti adhippāyo. Tenāha ‘‘pattaṃ daṇḍañca gaṇhitvā’’tiādi.

Therein, “duggatā” means impoverished. “Pure” means prior to going forth. For from the time of going forth onwards, one should not say that a person is wealthy or impoverished in terms of possessions. However, this elder was indeed rich in virtues. Therefore, she said, “I was impoverished before.” “Vidhavā” means “dhavo” is said to be a husband; the absence of that is “vidhavā,” meaning one whose husband is dead. “Aputtikā” means without a child. “Vinā mittehi” means bereft of friends and relatives, lacking them. “Bhattacoḷassa nādhigaṃ” means she did not obtain the fullness of food and clothing, but only acquired just sufficient sustenance and covering by means of alms-food and scraps of rags. This is the meaning. Therefore, she said, “Taking bowl and staff,” etc.

Tattha [Pg.125] pattanti mattikābhājanaṃ. Daṇḍanti goṇasunakhādipariharaṇadaṇḍakaṃ. Kulā kulanti kulato kulaṃ. Sītuṇhena ca ḍayhantīti vasanagehābhāvato sītena ca uṇhena ca pīḷiyamānā.

Therein, “pattaṃ” means an earthen bowl. “Daṇḍaṃ” means a staff for warding off cattle, dogs, and the like. “Kulā kulaṃ” means from family to family. “Sītuṇhena ca ḍayhantī” means being afflicted by cold and heat due to the lack of a dwelling.

Bhikkhuninti paṭācārātheriṃ sandhāya vadati. Punāti pacchā, sattasaṃvaccharato aparabhāge.

“Bhikkhuniṃ” is said referring to the elder Paṭācārā. “Puna” means afterwards, after the seven years.

Paramattheti parame uttame atthe, nibbānagāminiyā paṭipadāya nibbāne ca. Niyojayīti kammaṭṭhānaṃ ācikkhantī niyojesi. Sesaṃ vuttanayameva.

“Paramatthe” means in the highest, supreme goal; in the path leading to Nibbāna, and in Nibbāna. “Niyojayi” means she taught the meditation subject and directed her. The rest is as previously stated.

Candātherīgāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Candā is concluded.

Pañcakanipātavaṇṇanā niṭṭhitā.

The Commentary on the Book of the Fives is concluded.

6. Chakkanipāto

6. The Book of the Sixes

1. Pañcasatamattātherīgāthāvaṇṇanā

1. The Commentary on the Verses of about Five Hundred Elders

Chakkanipāte [Pg.126] yassa maggaṃ na jānāsītiādikā pañcasatamattānaṃ therīnaṃ gāthā. Imāpi purimabuddhesu katādhikārā tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinantiyo anukkamena upacitavimokkhasambhārā hutvā imasmiṃ buddhuppāde tattha tattha kulagehe nibbattitvā vayappattā mātāpitūhi patikulaṃ ānītā tattha tattha putte labhitvā gharāvāsaṃ vasantiyo samānajātikassa tādisassa kammassa katattā sabbāva mataputtā hutvā, puttasokena abhibhūtā paṭācārāya theriyā santikaṃ upasaṅkamitvā vanditvā nisinnā attano sokakāraṇaṃ ārocesuṃ. Therī tāsaṃ sokaṃ vinodentī –

In the Book of the Sixes are the verses of about five hundred elders beginning with “Of him whose path you do not know.” These too, having made their aspirations under previous Buddhas, accumulating merit here and there in their existences as a basis for turning away from the round of rebirth, gradually amassed the requisites for emancipation. In this Buddha’s dispensation, they were reborn in various families. When they came of age, their parents brought them to their husbands’ families. There, they bore children and lived the household life. Because they had performed similar deeds of a similar kind in the past, all of them became mothers who had lost their children. Overcome by grief for their children, they approached the elder Paṭācārā, paid homage, and sat down. They then recounted the cause of their sorrow. The elder, dispelling their grief, said:

127.

127.

‘‘Yassa maggaṃ na jānāsi, āgatassa gatassa vā;

Taṃ kuto cāgataṃ sattaṃ, mama puttoti rodasi.

“Of him whose path you do not know, of his coming or of his going, why do you weep for that being who has come from somewhere, calling him ‘my son’?

128.

128.

‘‘Maggañca khossa jānāsi, āgatassa gatassa vā;

Na naṃ samanusocesi, evaṃdhammā hi pāṇino.

“And if you knew his path, of his coming or of his going, you would not grieve for him, for such is the nature of living beings.”

129.

129.

‘‘Ayācito tatāgacchi, nānuññāto ito gato;

Kutoci nūna āgantvā, vasitvā katipāhakaṃ;

Itopi aññena gato, tatopaññena gacchati.

“Uninvited, he came from there; unpermitted, he departed from here. Having come from somewhere, it seems, and stayed for a few days; from here he has gone to another place, and from there he will go to yet another.

130.

130.

‘‘Peto manussarūpena, saṃsaranto gamissati;

Yathāgato tathā gato, kā tattha paridevanā’’ti. –

“The departed one, in human form, will wander on in transmigration; as he came, so he has gone. What lamentation is there in that?”

Imāhi catūhi gāthāhi dhammaṃ desesi.

With these four verses, she taught the Dhamma.

Tā tassā dhammaṃ sutvā sañjātasaṃvegā theriyā santike pabbajiṃsu. Pabbajitvā vipassanāya kammaṃ karontiyo vimuttiparipācanīyānaṃ dhammānaṃ paripākaṃ gatattā na cirasseva saha paṭisambhidāhi arahatte patiṭṭhahiṃsu. Atha tā adhigatārahattā attano paṭipattiṃ paccavekkhitvā udānavasena ‘‘yassa maggaṃ na jānāsī’’tiādikāhi ovādagāthāhi saddhiṃ –

Hearing her Dhamma, those women were struck with a sense of urgency and went forth under the elder. Having gone forth, they practiced insight meditation. As their qualities conducive to liberation matured, before long they were established in arahantship together with the analytical knowledges. Then, having attained arahantship and reflecting on their own practice, by way of an inspired utterance they recited these verses along with the verses of exhortation beginning, “Of him whose path you do not know”:

131.

131.

‘‘Abbahī [Pg.127] vata me sallaṃ, duddasaṃ hadayassitaṃ;

Yā me sokaparetāya, puttasokaṃ byapānudi.

“Truly, the dart has been drawn out from me, hard to see, lodged in the heart, by her who dispelled the grief for my son, for me who was overwhelmed by sorrow.

132.

132.

‘‘Sājja abbūḷhasallāhaṃ, nicchātā parinibbutā;

Buddhaṃ dhammañca saṅghañca, upemi saraṇaṃ muni’’nti. –

“Today, with dart removed, I am without hunger, fully quenched. I go for refuge to the Buddha, the Dhamma, and the Sangha, the Sage.”

Imā gāthā visuṃ visuṃ abhāsiṃsu.

They spoke these verses individually.

Tattha yassa maggaṃ na jānāsi, āgatassa gatassa vāti yassa sattassa idha āgatassa āgatamaggaṃ vā ito gatassa gatamaggaṃ vā tvaṃ na jānāsi. Anantarā atītānāgatabhavūpapattiyo sandhāya vadati. Taṃ kuto cāgataṃ sattanti taṃ evaṃ aviññātāgatagatamaggaṃ kutoci gatito āgatamaggaṃ āgacchantena antarāmagge sabbena sabbaṃ akataparicayasamāgatapurisasadisaṃ sattaṃ kevalaṃ mamattaṃ uppādetvā mama puttoti kuto kena kāraṇena rodasi. Appaṭikārato mama puttassa ca akātabbato na ettha rodanakāraṇaṃ atthīti adhippāyo.

Herein, ‘Of him whose path you do not know, of his coming or of his going’ means: of that being, you do not know the path by which he came here, or the path by which he has gone from here. This is said with reference to the immediately preceding and subsequent rebirths. As for ‘Why do you weep for that being who has come from somewhere, calling him ‘my son’?’: for that being whose path of coming and going is thus unknown, who is like a man met on the road with whom one is completely unacquainted, having come from some unknown destination, you merely give rise to a sense of ‘mine’ and weep, calling him ‘my son.’ Why, for what reason, do you weep? The meaning is that since there is no remedy and nothing can be done, there is no reason for weeping here.

Maggañca khossa jānāsīti assa tava puttābhimatassa sattassa āgatassa āgatamaggañca gatassa gatamaggañca atha jāneyyāsi. Na naṃ samanusocesīti evampi naṃ na samanusoceyyāsi. Kasmā? Evaṃdhammā hi pāṇino, diṭṭhadhammepi hi sattānaṃ sabbehi piyehi manāpehi nānābhāvā vinābhāvā tattha vasavattitāya abhāvato, pageva abhisamparāyaṃ.

‘And if you knew his path’: if you knew the path by which that being, whom you consider your son, came and the path by which he went, even then you would not grieve for him. Why? ‘For such is the nature of living beings.’ For even in this very life, beings are subject to separation and being parted from all those dear and pleasing to them, since they have no control over it; how much more so in the life to come.

Ayācito tatāgacchīti tato paralokato kenaci ayācito idha āgacchi. ‘‘Āgato’’tipi pāḷi, so evattho. Nānuññāto ito gatoti idhalokato kenaci ananuññāto paralokaṃ gato. Kutocīti nirayādito yato kutoci gatito. Nūnāti parisaṅkāyaṃ. Vasitvā katipāhakanti katipayadivasamattaṃ idha vasitvā. Itopi aññena gatoti itopi bhavato aññena gato, ito aññampi bhavaṃ paṭisandhivasena upagato. Tatopaññena gacchatīti tatopi bhavato aññena gamissati, aññameva bhavaṃ upagamissati.

‘Uninvited, he came from there’ means that from the other world, uninvited by anyone, he came here. ‘Āgato’ is also a reading, with the same meaning. ‘Unpermitted, he departed from here’ means that from this world, unpermitted by anyone, he went to the other world. ‘From somewhere’ means from hell or from any other destination. The word ‘nūna’ is used in the sense of uncertainty. ‘Having stayed for a few days’ means having stayed here for only a few days. ‘From here he has gone to another place’ means that from this existence he has gone to another, that is, he has taken up another existence by way of rebirth-linking. ‘From there he will go to yet another’ means that from that existence, too, he will go to another; he will take up yet another existence.

Petoti [Pg.128] apeto taṃ taṃ bhavaṃ upapajjitvā tato apagato. Manussarūpenāti nidassanamattametaṃ, manussabhāvena tiracchānādibhāvena cāti attho. Saṃsarantoti aparāparaṃ upapattivasena saṃsaranto. Yathāgato tathā gatoti yathā aviññātagatito ca anāmantetvā āgato tathā aviññātagatiko ananuññātova gato. Kā tattha paridevanāti tattha tādise avasavattini yathākāmāvacare kā nāma paridevanā, kiṃ paridevitena payojananti attho. Sesaṃ vuttanayameva.

‘Departed’ means having been reborn in this or that state of being and then having passed away from it. ‘In human form’: this is merely illustrative; the meaning is in the human state, or in the animal state, and so on. ‘Wandering on’ means continually transmigrating through successive rebirths. ‘As he came, so he went’ means just as he came from an unknown destination without being invited, so he went to an unknown destination without being permitted. ‘What lamentation is there in that?’ means what lamentation is there in such an uncontrollable situation, in which beings wander according to their desires? What is the use of lamenting?—this is the meaning. The rest is as previously stated.

Ettha ca ādito catasso gāthā paṭācārāya theriyā tesaṃ pañcamattānaṃ itthisatānaṃ sokavinodanavasena visuṃ visuṃ bhāsitā. Tassā ovāde ṭhatvā pabbajitvā adhigatavisesāhi tāhi pañcasatamattāhi bhikkhunīhi chapi gāthā paccekaṃ bhāsitāti daṭṭhabbā.

Here, the first four verses were spoken by the elder Paṭācārā to those five hundred women individually, in order to dispel their grief. It should be understood that having abided in her instruction, gone forth, and attained distinction, each of those five hundred nuns spoke all six verses.

Pañcasatā paṭācārāti paṭācārāya theriyā santike laddhaovādatāya paṭācārāya vuttaṃ avedisunti katvā ‘‘paṭācārā’’ti laddhanāmā pañcasatā bhikkhuniyo.

‘The five hundred Paṭācārās’ refers to the five hundred nuns who gained the name ‘Paṭācārā’ because they had received instruction from the elder Paṭācārā and had made known what was spoken by Paṭācārā.

Pañcasatamattātherīgāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of about Five Hundred Elders is concluded.

2. Vāseṭṭhītherīgāthāvaṇṇanā

2. The Commentary on the Verses of the Elder Vāseṭṭhī

Puttasokenahaṃ aṭṭātiādikā vāseṭṭhiyā theriyā gāthā. Ayampi purimabuddhesu katādhikārā tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinantī anukkamena sambhatavimokkhasambhārā devamanussesu saṃsarantī imasmiṃ buddhuppāde vesāliyaṃ kulagehe nibbattitvā vayappattā mātāpitūhi samānajātikassa kulaputtassa dinnā patikulaṃ gantvā tena saddhiṃ sukhasaṃvāsaṃ vasantī ekaṃ puttaṃ labhitvā tasmiṃ ādhāvitvā paridhāvitvā vicaraṇakāle kālaṃ kate puttasokena aṭṭitā ummattikā ahosi. Sā ñātakesu sāmike ca tikicchaṃ karontesu tesaṃ ajānantānaṃyeva palāyitvā yato tato paribbhamantī mithilānagaraṃ sampattā tatthaddasa bhagavantaṃ antaravīthiyaṃ gacchantaṃ dantaṃ guttaṃ saṃyatindriyaṃ [Pg.129] nāgaṃ. Disvāna saha dassanena buddhānubhāvato apagatummādā pakaticittaṃ paṭilabhi. Athassā satthā saṃkhittena dhammaṃ desesi. Sā taṃ dhammaṃ sutvā paṭiladdhasaṃvegā satthāraṃ pabbajjaṃ yācitvā satthu āṇāya bhikkhunīsu pabbajitvā katapubbakiccā vipassanaṃ paṭṭhapetvā ghaṭentī vāyamantī paripakkañāṇatāya na cirasseva saha paṭisambhidāhi arahattaṃ patvā attano paṭipattiṃ paccavekkhitvā udānavasena –

"Afflicted by grief for my son," and so on, are the verses of the Elder Nun Vāseṭṭhī. She too, having performed deeds of merit under previous Buddhas, accumulated wholesome kamma here and there as a basis for emancipation in various existences. Gradually gathering the requisites for liberation, and wandering on among devas and humans, in this Buddha-dispensation she was reborn into a family in Vesālī. Having come of age, her parents gave her in marriage to a young man of suitable family. Going to her husband's family, she lived happily with him and bore a son. When he died at an age when he could run about, afflicted by grief for her son, she became deranged. While her relatives and husband were treating her, she fled without their knowledge and wandered here and there until she arrived at the city of Mithilā. There she saw the Blessed One walking along the street—tamed, guarded, with senses restrained, a nāga. Upon seeing him, by the Buddha's power, her madness vanished, and she regained her natural mind. Then the Teacher taught her the Dhamma briefly. Hearing that Dhamma, she was stirred by a sense of urgency and requested the Teacher for ordination. With the Teacher's permission, she went forth into homelessness among the bhikkhunīs. Having fulfilled the preliminary duties, she established insight, striving and exerting herself. When her knowledge ripened, she soon attained arahantship together with the analytical knowledges. Reflecting on her own practice, she uttered these verses as an inspired utterance:—

133.

133.

‘‘Puttasokenahaṃ aṭṭā, khittacittā visaññinī;

Naggā pakiṇṇakesī ca, tena tena vicārihaṃ.

"Afflicted by grief for my son, with mind deranged, bereft of consciousness, naked, with hair disheveled, I wandered here and there."

134.

134.

‘‘Vīthisaṅkārakūṭesu, susāne rathiyāsu ca;

Acariṃ tīṇi vassāni, khuppipāsā samappitā.

"On streets and refuse heaps, at charnel grounds and on the roads, I wandered for three years, afflicted by hunger and thirst."

135.

135.

‘‘Athaddasāsiṃ sugataṃ, nagaraṃ mithilaṃ pati;

Adantānaṃ dametāraṃ, sambuddhamakutobhayaṃ.

"Then I saw the Well-Gone One, who was going towards the city of Mithilā, the tamer of the untamed, the Perfectly Awakened One, from whom there is no fear."

136.

136.

‘‘Sacittaṃ paṭiladdhāna, vanditvāna upāvisiṃ;

So me dhammamadesesi, anukampāya gotamo.

"Having regained my normal mind, I paid homage and sat down; out of compassion, Gotama taught me the Dhamma."

137.

137.

‘‘Tassa dhammaṃ suṇitvāna, pabbajiṃ anagāriyaṃ;

Yuñjantī satthuvacane, sacchākāsiṃ padaṃ sivaṃ.

"Having heard his Dhamma, I went forth into homelessness; applying myself to the Teacher's word, I realized the peaceful state."

138.

138.

‘‘Sabbe sokā samucchinnā, pahīnā etadantikā;

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

"All sorrows are uprooted, abandoned, having their end here; for the grounds from which sorrows arise have been fully understood by me."

Imā gāthā abhāsi.

These verses were uttered.

Tattha aṭṭāti aṭṭitā. Ayameva vā pāṭho, aṭṭitā pīḷitāti attho. Khittacittāti sokummādena khittahadayā. Tato eva pakatisaññāya vigamena visaññinī. Hirottappābhāvato apagatavatthatāya naggā. Vidhutakesatāya pakiṇṇakesī. Tena tenāti gāmena gāmaṃ nagarena nagaraṃ vīthiyā vīthiṃ vicariṃ ahaṃ.

There, aṭṭā means 'afflicted.' Or this is the reading: aṭṭitā, meaning 'oppressed.' Khittacittā means 'with mind deranged,' meaning 'whose heart is struck by grief and madness.' From that very state, due to the loss of normal consciousness, she was visaññinī, 'bereft of consciousness.' Due to the absence of shame and moral dread, being without clothing, she was naggā, 'naked.' Due to having disheveled hair, she was pakiṇṇakesī, 'with hair disheveled.' Tena tenā means 'I wandered from village to village, from town to town, from street to street.'

Athāti pacchā ummādasaṃvattaniyassa kammassa parikkhaye. Sugatanti sobhanagamanattā sundaraṃ ṭhānaṃ gatattā sammā gadattā sammā ca gatattā sugataṃ [Pg.130] bhagavantaṃ. Mithilaṃ patīti mithilābhimukhaṃ, mithilānagarābhimukhaṃ gacchantanti attho.

Athā means 'then,' that is, after the exhaustion of the kamma conducive to madness. Sugata means the Blessed One, because of his beautiful going, having reached a beautiful state, having spoken rightly, and having gone rightly. Mithilaṃ pati means 'towards Mithilā,' meaning 'going towards the city of Mithilā.'

Sacittaṃ paṭiladdhānāti buddhānubhāvena ummādaṃ pahāya attano pakaticittaṃ paṭilabhitvā.

Sacittaṃ paṭiladdhānā means 'having regained her normal mind,' that is, having abandoned madness by the Buddha's power and regained her own natural mind.

Yuñjantī satthuvacaneti satthu sammāsambuddhassa sāsane yogaṃ karontī bhāvanaṃ anuyuñjantī. Sacchākāsiṃ padaṃ sivanti sivaṃ khemaṃ catūhi yogehi anupaddutaṃ nibbānaṃ padaṃ sacchiakāsiṃ.

Yuñjantī satthuvacane means 'applying myself to the Teacher's word,' that is, practicing in the Dispensation of the Teacher, the Perfectly Self-Enlightened One, applying myself to meditation. Sacchākāsiṃ padaṃ sivaṃ means 'I realized the peaceful state,' that is, I realized Nibbāna, the peaceful, secure state, unassailed by the four yokes.

Etadantikāti etaṃ idāni mayā adhigataṃ arahattaṃ anto pariyosānaṃ etesanti etadantikā, sokā. Na dāni tesaṃ sambhavo atthīti attho. Yato sokāna sambhavoti yato antonijjhānalakkhaṇānaṃ sokānaṃ sambhavo, tesaṃ sokānaṃ pañcupādānakkhandhasaṅkhātā vatthū adhiṭṭhānāni ñātatīraṇapahānapariññāhi pariññātā. Tasmā sokā etadantikāti yojanā.

Etadantikā means 'having their end here,' that is, these sorrows have as their end and final limit arahantship, which has now been attained by me. Now there is no possibility of their arising. This is the meaning. Yato sokāna sambhavo means 'from which sorrows arise,' that is, the bases of those sorrows, characterized by inward burning, namely the five aggregates subject to clinging, have been fully understood by me through the full understanding of knowing, determining, and abandoning. Therefore, 'sorrows have their end here' – this is the connection.

Vāseṭṭhītherīgāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Nun Vāseṭṭhī is completed.

3. Khemātherīgāthāvaṇṇanā

3. The Commentary on the Verses of the Elder Nun Khemā

Daharā tvaṃ rūpavatītiādikā khemāya theriyā gāthā. Ayaṃ kira padumuttarassa bhagavato kāle haṃsavatīnagare parādhīnavuttikā paresaṃ dāsī ahosi. Sā paresaṃ veyyāvaccakaraṇena jīvikaṃ kappentī ekadivasaṃ padumuttarassa sammāsambuddhassa aggasāvakaṃ sujātattheraṃ piṇḍāya carantaṃ disvā tayo modake datvā taṃdivasameva attano kese vissajjetvā therassa dānaṃ datvā ‘‘anāgate mahāpaññā buddhassa sāvikā bhaveyya’’nti patthanaṃ katvā yāvajīvaṃ kusalakamme appamattā hutvā devamanussesu saṃsarantī anukkamena chakāmasagge, tesaṃ tesaṃ devarājūnaṃ mahesibhāvena upapannā, manussalokepi anekavāraṃ cakkavattīnaṃ maṇḍalarājūnañca mahesibhāvaṃ upagatā mahāsampattiyo anubhavitvā vipassissa bhagavato kāle manussaloke uppajjitvā viññutaṃ patvā, satthu santike dhammaṃ sutvā paṭiladdhasaṃvegā pabbajitvā dasavassasahassāni [Pg.131] brahmacariyaṃ carantī bahussutā dhammakathikā hutvā bahujanassa dhammakathanādinā paññāsaṃvattaniyakammaṃ katvā tato cavitvā sugatīsuyeva saṃsarantī imasmiṃ kappe bhagavato ca kakusandhassa bhagavato ca koṇāgamanassa kāle vibhavasampanne kule nibbattitvā viññutaṃ patvā mahantaṃ saṅghārāmaṃ kāretvā buddhappamukhassa bhikkhusaṅghassa niyyādesi.

"You are young and beautiful," are the opening words of the verses of the Elder Nun Khemā. It is said that in the time of the Blessed One Padumuttara, she was a slave in the city of Haṃsavatī, living a life dependent on others. While making a living by performing services for others, one day she saw the chief disciple of the Perfectly Enlightened One, the Elder Sujāta, going on his alms round. She offered him three cakes and, that very day, selling her hair, gave a donation to the elder. She made the aspiration: "In the future, may I become a female disciple of a Buddha with great wisdom!" From then on, she remained diligent in meritorious deeds throughout her life. Wandering on among gods and humans, she was reborn successively in the six heavens of sensual pleasure, attaining the status of chief queen to those various divine kings. In the human world as well, she repeatedly became the chief queen of wheel-turning monarchs and regional kings, enjoying great prosperity. In the time of the Blessed One Vipassī, she was reborn in the human world, gained understanding, and after hearing the Dhamma from the Teacher, she was stirred by a sense of urgency. She renounced the household life and practiced the holy life for ten thousand years, becoming learned and a speaker of the Dhamma, performing meritorious deeds which fostered wisdom through teaching the Dhamma to many people and other activities. After passing away from there, she continued to wander on only in happy destinies. In this very eon, during the time of the Blessed One Kakusandha and the Blessed One Koṇāgamana, she was reborn in a prosperous family, attained understanding, and had a great monastery built, dedicating it to the community of monks with the Buddha at its head.

Bhagavato pana kassapadasabalassa kāle kikissa kāsirañño sabbajeṭṭhikā samaṇī nāma dhītā hutvā, satthu santike dhammaṃ sutvā paṭiladdhasaṃvegā agāreyeva ṭhitā, vīsati vassasahassāni komāribrahmacariyaṃ carantī samaṇaguttādīhi attano bhaginīhi saddhiṃ ramaṇīyaṃ pariveṇaṃ kāretvā buddhappamukhassa bhikkhusaṅghassa niyyādesi. Evameva tattha tattha bhave āyatanagataṃ uḷāraṃ puññakammaṃ katvā sugatīsuyeva saṃsaritvā imasmiṃ buddhuppāde maddaraṭṭhe sākalanagare rājakule nibbatti. Khemātissā nāmaṃ ahosi, suvaṇṇavaṇṇā kañcanasannibhattacā. Sā vayappattā bimbisārarañño gehaṃ gatā. Satthari veḷuvane viharante rūpamattā hutvā ‘‘rūpe dosaṃ dassetī’’ti satthu dassanāya na gacchati.

Furthermore, at the time of the Blessed One Kassapa, the Ten-Powered One, she was born as the eldest daughter, named Samaṇī, of King Kiki of Kāsi. After hearing the Dhamma from the Teacher, she experienced a sense of urgency and, while still living at home, maintained the pure life of a maiden for twenty thousand years. Together with her sisters, such as Samaṇaguttā, she had a delightful monastery built and offered it to the community of monks headed by the Buddha. Similarly, performing many other great meritorious deeds connected with suitable places in various existences, she wandered through happy realms until she was reborn in this Buddha-era in the Madda country, in the royal family of Sākala city. Her name was Khemā, and she had a golden complexion like burnished gold. When she came of age, she entered the household of King Bimbisāra. While the Teacher was residing in the Bamboo Grove, she, being intoxicated with her beauty and thinking, "He points out the faults in beauty," did not go to see the Teacher.

Rājā manussehi veḷuvanassa vaṇṇe pakāsāpetvā deviyā vihāradassanāya cittaṃ uppādesi. Atha devī ‘‘vihāraṃ passissāmī’’ti rājānaṃ paṭipucchi. Rājā ‘‘vihāraṃ gantvā satthāraṃ adisvā āgantuṃ na labhissasī’’ti vatvā purisānaṃ saññaṃ adāsi – ‘‘balakkārenapi deviṃ dasabalaṃ dassethā’’ti. Devī vihāraṃ gantvā divasabhāgaṃ khepetvā nivattentī satthāraṃ adisvāva gantuṃ āraddhā. Atha naṃ rājapurisā anicchantimpi satthu santikaṃ nayiṃsu. Satthā taṃ āgacchantiṃ disvā iddhiyā devaccharāsadisaṃ itthiṃ nimminitvā tālapaṇṇaṃ gahetvā bījayamānaṃ akāsi. Khemā devī taṃ disvā cintesi – ‘‘evarūpā nāma devaccharapaṭibhāgā itthiyo bhagavato avidūre tiṭṭhanti, ahaṃ etāsaṃ paricārikatāyapi nappahomi, manampi nikkāraṇā pāpacittassa vasena naṭṭhā’’ti nimittaṃ gahetvā tameva itthiṃ olokayamānā aṭṭhāsi. Athassā passantiyāva satthu adhiṭṭhānabalena sā itthī paṭhamavayaṃ atikkamma majjhimavayampi atikkamma pacchimavayaṃ patvā khaṇḍadantā palitakesā valittacā hutvā saddhiṃ tālapaṇṇena parivattitvā pati[Pg.132]. Tato khemā katādhikārattā evaṃ cintesi – ‘‘evaṃvidhampi sarīraṃ īdisaṃ vipattiṃ pāpuṇi, mayhampi sarīraṃ evaṃgatikameva bhavissatī’’ti. Athassā cittācāraṃ ñatvā satthā –

The king had the beauty of the Bamboo Grove praised and thereby aroused the queen's desire to see the monastery. Then the queen asked the king, “May I see the monastery?” The king replied, “If you go to the monastery, you will not be permitted to return without seeing the Teacher.” He then gave a sign to his men: “Show the queen the Ten-Powered One, even by force.” The queen went to the monastery, spent part of the day there, and was starting to leave without having seen the Teacher. Then the king's men, though she was unwilling, led her into the Teacher's presence. Seeing her approaching, the Teacher, by his psychic power, created a woman resembling a celestial nymph, holding a palm-leaf fan and fanning him. Queen Khemā, upon seeing her, thought, “Such women, comparable to celestial nymphs, stand near the Blessed One—I am not even fit to be their attendant. I am ruined for no reason by the power of a wicked mind.” Taking this as her object of meditation, she stood gazing at that woman. As she watched, by the power of the Teacher's resolve, that woman passed from youth to middle age, then to old age—with broken teeth, gray hair, and wrinkled skin—and finally fell down, turning over, along with the palm-leaf fan. Then Khemā, because she had made an aspiration in the past, reflected, “Even such a body has reached such a ruinous state. My body, too, will have the same fate.” Knowing the state of her mind, the Teacher said—

‘‘Ye rāgarattānupatanti sotaṃ, sayaṃ kataṃ makkaṭakova jālaṃ;

Etampi chetvāna paribbajanti, anapekkhino kāmasukhaṃ pahāyā’’ti. –

“Those who are dyed with passion fall back into the stream, like a spider into the web it has made itself. Having cut this bond, they wander forth, without longing, abandoning sensual pleasures.”

Gāthamāha. Sā gāthāpariyosāne saha paṭisambhidāhi arahattaṃ pāpuṇīti aṭṭhakathāsu āgataṃ. Apadāne pana ‘‘imaṃ gāthaṃ sutvā sotāpattiphale patiṭṭhitā rājānaṃ anujānāpetvā pabbajitvā arahattaṃ pāpuṇī’’ti āgataṃ. Tatthāyaṃ apadānapāḷi (apa. therī 2.2.289-383) –

He spoke the verse. At the conclusion of the verse, she attained arahantship together with the analytical knowledges, as is stated in the commentaries. In the Apadāna, however, it is said: “Having heard this verse, she was established in the fruit of stream-entry, and having obtained the king's permission, she went forth and attained arahantship.” Here is the Pāli text from the Apadāna (Apa. Therī 2.2.289-383):

‘‘Padumuttaro nāma jino, sabbadhammesu cakkhumā;

Ito satasahassamhi, kappe uppajji nāyako.

“The Victorious One named Padumuttara, the one with vision in all dhammas; a hundred thousand aeons ago from now, that Leader arose.

‘‘Tadāhaṃ haṃsavatiyaṃ, jātā seṭṭhikule ahuṃ;

Nānāratanapajjote, mahāsukhasamappitā.

“At that time, in Haṃsavatī, I was born into a treasurer’s family; resplendent with various jewels, endowed with great happiness.

‘‘Upetvā taṃ mahāvīraṃ, assosiṃ dhammadesanaṃ;

Tato jātappasādāhaṃ, upemi saraṇaṃ jinaṃ.

“Having approached that great hero, I heard the teaching of the Dhamma; then, with faith born from that, I went for refuge to the Victorious One.

‘‘Mātaraṃ pitaraṃ cāhaṃ, āyācitvā vināyakaṃ;

Nimantayitvā sattāhaṃ, bhojayiṃ sahasāvakaṃ.

“Having asked permission of my mother and father, I invited the great Guide; for seven days I fed him together with his disciples.

‘‘Atikkante ca sattāhe, mahāpaññānamuttamaṃ;

Bhikkhuniṃ etadaggamhi, ṭhapesi narasārathi.

“And after seven days had passed, the Charioteer of Men established a certain nun as foremost among those with great wisdom.

‘‘Taṃ sutvā muditā hutvā, puno tassa mahesino;

Kāraṃ katvāna taṃ ṭhānaṃ, paṇipacca paṇīdahiṃ.

“Hearing that, I was joyful, and again showing reverence to that great sage, I bowed down and made an aspiration for that same position.

‘‘Tato mama jino āha, sijjhataṃ paṇidhī tava;

Sasaṅghe me kataṃ kāraṃ, appameyyaphalaṃ tayā.

“Then the Victorious One said to me, ‘May your aspiration succeed! The reverence you have shown to me together with the Saṅgha will have immeasurable fruit for you.’

‘‘Satasahassito kappe, okkākakulasambhavo;

Gotamo nāma gottena, satthā loke bhavissati.

“A hundred thousand aeons from now, born of the Okkāka lineage, Gotama by name will be the Teacher in the world.

‘‘Tassa [Pg.133] dhammesu dāyādā, orasā dhammanimmitā;

Etadaggamanuppattā, khemā nāma bhavissati.

“His heir in the Dhamma, a true-born child created by the Dhamma, having attained the foremost position, will be one named Khemā.”

‘‘Tena kammena sukatena, cetanāpaṇidhīhi ca;

Jahitvā mānusaṃ dehaṃ, tāvatiṃsūpagā ahaṃ.

“By that well-done deed, and by that intention and aspiration, having left behind the human body, I went to the Tāvatiṃsa heaven.

‘‘Tato cutā yāmamagaṃ, tatohaṃ tusitaṃ gatā;

Tato ca nimmānaratiṃ, vasavattipuraṃ tato.

“Having passed away from there, I went to the Yāma realm; from there I went to the Tusita realm; from there to the Nimmānarati realm; and then to the city of Vasavatti.

‘‘Yattha yatthūpapajjāmi, tassa kammassa vāhasā;

Tattha tattheva rājūnaṃ, mahesittamakārayiṃ.

“Wherever I was reborn, by the force of that kamma, there I became the chief queen of kings.

‘‘Tato cutā manussatte, rājūnaṃ cakkavattinaṃ;

Maṇḍalīnañca rājūnaṃ, mahesittamakārayiṃ.

“Passing from there, in the human realm, I became the chief consort of wheel-turning monarchs and of regional kings.

‘‘Sampattiṃ anubhotvāna, devesu manujesu ca;

Sabbattha sukhitā hutvā, nekakappesu saṃsariṃ.

“Having experienced prosperity among gods and humans, being happy everywhere, I wandered through many aeons.

‘‘Ekanavutito kappe, vipassī lokanāyako;

Uppajji cārudassano, sabbadhammavipassako.

“Ninety-one aeons ago, Vipassī, the leader of the world, arose, beautiful to behold, one with insight into all things.

‘‘Tamahaṃ lokanāyakaṃ, upetvā narasārathiṃ;

Dhammaṃ bhaṇitaṃ sutvāna, pabbajiṃ anagāriyaṃ.

“I approached that leader of the world, the guide of men, and having heard the Dhamma spoken by him, I went forth into homelessness.

‘‘Dasavassasahassāni, tassa vīrassa sāsane;

Brahmacariyaṃ caritvāna, yuttayogā bahussutā.

“For ten thousand years, in the dispensation of that hero, having lived the holy life, I was diligent and learned.

‘‘Paccayākārakusalā, catusaccavisāradā;

Nipuṇā cittakathikā, satthusāsanakārikā.

“I was skilled in dependent origination, expert in the four truths, a clever speaker on the mind, and a doer of the Teacher’s instruction.”

‘‘Tato cutāhaṃ tusitaṃ, upapannā yasassinī;

Abhibhomi tahiṃ aññe, brahmacārīphalenahaṃ.

“Having passed away from there, I was reborn in Tusita, glorious; there I surpassed others through the fruit of my holy life.

‘‘Yattha yatthūpapannāhaṃ, mahābhogā mahaddhanā;

Medhāvinī sīlavatī, vinītaparisāpi ca.

“Wherever I was reborn, I had great possessions and great wealth; I was wise and virtuous, and had a well-trained retinue.

‘‘Bhavāmi tena kammena, yogena jinasāsane;

Sabbā sampattiyo mayhaṃ, sulabhā manaso piyā.

“By that deed and by my practice in the Victor’s Dispensation, all attainments dear to my mind were easily obtained by me.

‘‘Yopi [Pg.134] me bhavate bhattā, yattha yattha gatāyapi;

Vimāneti na maṃ koci, paṭipattibalena me.

“Whoever became my husband, wherever I went, no one despised me, due to the power of my practice.

‘‘Imamhi bhaddake kappe, brahmabandhu mahāyaso;

Nāmena koṇāgamano, uppajji vadataṃ varo.

“In this auspicious aeon, the greatly renowned Koṇāgamana, kinsman of Brahmā, the best of speakers, arose.

‘‘Tadā hi bārāṇasiyaṃ, susamiddhakulappajā;

Dhanañjānī sumedhā ca, ahampi ca tayo janā.

“Then in Bārāṇasī, born of a very prosperous family, there were three of us: Dhanañjānī, Sumedhā, and I.

‘‘Saṅghārāmamadāsimha, dānasahāyikā pure;

Saṅghassa ca vihārampi, uddissa kārikā mayaṃ.

“As companions in generosity in the city, we gave a monastery to the Saṅgha, having a dwelling built dedicated to them.

‘‘Tato cutā mayaṃ sabbā, tāvatiṃsūpagā ahuṃ;

Yasasā aggataṃ pattā, manussesu tatheva ca.

“Passing from there, all of us went to Tāvatiṃsa, attaining the highest fame, and likewise among humans.

‘‘Imasmiṃyeva kappamhi, brahmabandhu mahāyaso;

Kassapo nāma gottena, uppajji vadataṃ varo.

“In this very aeon, the greatly renowned Kassapa, kinsman of Brahmā by lineage, the best of speakers, arose.

‘‘Upaṭṭhāko mahesissa, tadā āsi narissaro;

Kāsirājā kikī nāma, bārāṇasipuruttame.

Then, the lord of men, the king of Kāsī named Kikī, was the attendant of the great seer in the excellent city of Bārāṇasī.

‘‘Tassāsiṃ jeṭṭhikā dhītā, samaṇī iti vissutā;

Dhammaṃ sutvā jinaggassa, pabbajjaṃ samarocayiṃ.

I was his eldest daughter, renowned as Samaṇī; having heard the Dhamma of the chief of Conquerors, I found delight in renunciation.

‘‘Anujāni na no tāto, agāreva tadā mayaṃ;

Vīsavassasahassāni, vicarimha atanditā.

Our father did not permit us, so we remained at home then; for twenty thousand years, we lived untiringly.

‘‘Komāribrahmacariyaṃ, rājakaññā sukhedhitā;

Buddhopaṭṭhānaniratā, muditā satta dhītaro.

Practicing the maidenly holy life, the seven daughters, princesses thriving in happiness and devoted to attending upon the Buddha, rejoiced.

‘‘Samaṇī samaṇaguttā ca, bhikkhunī bhikkhudāyikā;

Dhammā ceva sudhammā ca, sattamī saṅghadāyikā.

Samaṇī and Samaṇaguttā, Bhikkhunī, Bhikkhudāyikā, Dhammā and Sudhammā, and the seventh, Saṅghadāyikā.

‘‘Ahaṃ uppalavaṇṇā ca, paṭācārā ca kuṇḍalā;

Kisāgotamī dhammadinnā, visākhā hoti sattamī.

We were: I, Uppalavaṇṇā, Paṭācārā, Kuṇḍalā, Kisāgotamī, Dhammadinnā, and the seventh was Visākhā.

‘‘Kadāci so narādicco, dhammaṃ desesi abbhutaṃ;

Mahānidānasuttantaṃ, sutvā taṃ pariyāpuṇiṃ.

Once that sun among men taught the wondrous Dhamma; having heard the Mahānidāna Suttanta, I mastered it thoroughly.

‘‘Tehi [Pg.135] kammehi sukatehi, cetanāpaṇidhīhi ca;

Jahitvā mānusaṃ dehaṃ, tāvatiṃsamagacchahaṃ.

By those well-done deeds, and by my intentions and aspirations, having abandoned the human body, I went to the Tāvatiṃsa heaven.

‘‘Pacchime ca bhave dāni, sākalāya puruttame;

Rañño maddassa dhītāmhi, manāpā dayitā piyā.

And now in this final existence, in Sākala, the best of cities, I am the daughter of King Madda, pleasing, beloved, and dear.

‘‘Saha me jātamattamhi, khemaṃ tamhi pure ahu;

Tato khemāti nāmaṃ me, guṇato upapajjatha.

As soon as I was born, there was security in that city; therefore my name became Khemā, arising from that quality.

‘‘Yadāhaṃ yobbanaṃ pattā, rūpalāvaññabhūsitā;

Tadā adāsi maṃ tāto, bimbisārassa rājino.

When I reached youth, adorned with beauty and grace, my father then gave me to King Bimbisāra.

‘‘Tassāhaṃ suppiyā āsiṃ, rūpakelāyane ratā;

Rūpānaṃ dosavādīti, na upesiṃ mahādayaṃ.

I was very dear to him, delighting in the play of beauty; because he spoke of the faults of form, I did not approach the greatly compassionate one.

‘‘Bimbisāro tadā rājā, mamānuggahabuddhiyā;

Vaṇṇayitvā veḷuvanaṃ, gāyake gāpayī mamaṃ.

Then King Bimbisāra, with the intention of favoring me, having praised Veḷuvana, had singers sing to me.

‘‘Rammaṃ veḷuvanaṃ yena, na diṭṭhaṃ sugatālayaṃ;

Na tena nandanaṃ diṭṭhaṃ, iti maññāmase mayaṃ.

‘He by whom lovely Veḷuvana, the abode of the Sugata, has not been seen—by him Nandana has not been seen. Thus do we think.’

‘‘Yena veḷuvanaṃ diṭṭhaṃ, naranandananandanaṃ;

Sudiṭṭhaṃ nandanaṃ tena, amarindasunandanaṃ.

‘He by whom Veḷuvana is seen, which brings delight to the delight of men, by him Nandana is well seen, which brings great delight to the lord of the immortals.’

‘‘Vihāya nandanaṃ devā, otaritvā mahītalaṃ;

Rammaṃ veḷuvanaṃ disvā, na tappanti suvimhitā.

‘The gods, abandoning Nandana and descending to the earth’s surface, upon seeing charming Veḷuvana, are greatly amazed and never satisfied.’

‘‘Rājapuññena nibbattaṃ, buddhapuññena bhūsitaṃ;

Ko vattā tassa nissesaṃ, vanassa guṇasañcayaṃ.

‘Produced by the king’s merit, adorned by the Buddha’s merit—who could completely describe the collection of virtues of that grove?’

‘‘Taṃ sutvā vanasamiddhaṃ, mama sotamanoharaṃ;

Daṭṭhukāmā tamuyyānaṃ, rañño ārocayiṃ tadā.

Having heard of that thriving grove, which was captivating to my ear and mind, desiring to see that park, I then informed the king.

‘‘Mahatā parivārena, tadā ca so mahīpati;

Maṃ pesesi tamuyyānaṃ, dassanāya samussukaṃ.

Then that lord of the earth, with a great retinue, sent me, who was eager for the sight, to that park.

‘‘Gaccha passa mahābhoge, vanaṃ nettarasāyanaṃ;

Yaṃ sadā bhāti siriyā, sugatābhānurañjitaṃ.

‘Go, O you of great fortune, and see the grove, a restorative for the eyes, which always shines with splendor, colored by the radiance of the Sugata.’

‘‘Yadā [Pg.136] ca piṇḍāya muni, giribbajapuruttamaṃ;

Paviṭṭhohaṃ tadāyeva, vanaṃ daṭṭhumupāgamiṃ.

And when the Sage had entered Giribbaja, the best of cities, for alms, just then I approached to see the grove.

‘‘Tadā taṃ phullavipinaṃ, nānābhamarakūjitaṃ;

Kokilāgītasahitaṃ, mayūragaṇanaccitaṃ.

Then that blossoming woodland, humming with various bees, filled with the songs of cuckoos, and where flocks of peacocks danced.

‘‘Appasaddamanākiṇṇaṃ, nānācaṅkamabhūsitaṃ;

Kuṭimaṇḍapasaṃkiṇṇaṃ, yogīvaravirājitaṃ.

With little noise and uncrowded, adorned with various walkways, filled with huts and pavilions, made splendid by excellent yogis.

‘‘Vicarantī amaññissaṃ, saphalaṃ nayanaṃ mama;

Tatthāpi taruṇaṃ bhikkhuṃ, yuttaṃ disvā vicintayiṃ.

Wandering there, I thought, ‘My sight is fruitful.’ There, having seen a young, diligent monk, I reflected:

‘‘Īdise vipine ramme, ṭhitoyaṃ navayobbane;

Vasantamiva kantena, rūpena ca samanvito.

‘In such a lovely grove stands this one in fresh youth, endowed with a beauty like lovely spring.’

‘‘Nisinno rukkhamūlamhi, muṇḍo saṅghāṭipāruto;

Jhāyate vatayaṃ bhikkhu, hitvā visayajaṃ ratiṃ.

‘Seated at the foot of a tree, shaven-headed, cloaked in his outer robe, indeed this monk meditates, having abandoned delight born of the senses.’

‘‘Nanu nāma gahaṭṭhena, kāmaṃ bhutvā yathāsukhaṃ;

Pacchā jiṇṇena dhammoyaṃ, caritabbo subhaddako.

‘Surely, after enjoying sensual pleasures at will as a householder, this excellent Dhamma should be practiced later, when one is old.’

‘‘Suññakanti viditvāna, gandhagehaṃ jinālayaṃ;

Upetvā jinamaddakkhaṃ, udayantaṃ va bhākaraṃ.

Knowing the fragrant chamber, the Victor’s abode, to be empty, I approached and saw the Victor, like the rising sun.

‘‘Ekakaṃ sukhamāsīnaṃ, bījamānaṃ varitthiyā;

Disvānevaṃ vicintesiṃ, nāyaṃ lūkho narāsabho.

Seeing him seated alone and at ease, being fanned by a most excellent woman, I thought thus: ‘This bull among men is not austere.’

‘‘Sā kaññā kanakābhāsā, padumānanalocanā;

Bimboṭṭhī kundadasanā, manonettarasāyanā.

That maiden had a golden radiance, a face and eyes like a lotus, lips like bimba fruit, teeth like jasmine flowers, a restorative for the mind and eyes.

‘‘Hemadolābhasavanā, kalikākārasutthanī;

Vedimajjhāva sussoṇī, rambhoru cārubhūsanā.

Her voice like a golden swing, her breasts well-formed like buds; with a waist like an altar and beautiful hips, thighs like plantain stems, and lovely adornments.

‘‘Rattaṃsakupasaṃbyānā, nīlamaṭṭhanivāsanā;

Atappaneyyarūpena, hāsabhāvasamanvitā.

Clad in a red upper garment and a fine dark-blue lower garment, endowed with smiles and charm, her form was unsuited to austerity.

‘‘Disvā tamevaṃ cintesiṃ, ahoyamabhirūpinī;

Na mayānena nettena, diṭṭhapubbā kudācanaṃ.

Seeing her thus, I thought: ‘Ah, how very beautiful! Never before with these eyes have I seen such a one.’

‘‘Tato [Pg.137] jarābhibhūtā sā, vivaṇṇā vikatānanā;

Bhinnadantā setasirā, salālā vadanāsuci.

Then, overcome by age, she became discolored, her face deformed, her teeth broken, her hair white, her mouth slobbering and unclean.

‘‘Saṃkhittakaṇṇā setakkhī, lambāsubhapayodharā;

Valivitatasabbaṅgī, sirāvitatadehinī.

Her ears were shrunken, her eyes white, her breasts ugly and hanging; her whole body was covered with wrinkles, her frame spread with veins.

‘‘Nataṅgā daṇḍadutiyā, upphāsulikatā kisā;

Pavedhamānā patitā, nissasantī muhuṃ muhuṃ.

Her body bent, with a staff as her companion, her ribs protruding, emaciated; trembling, she fell, sighing again and again.

‘‘Tato me āsi saṃvego, abbhuto lomahaṃsano;

Dhiratthu rūpaṃ asuciṃ, ramante yattha bālisā.

Then a sense of urgency arose in me, astounding, making my hair stand on end: ‘Shame on this impure form in which fools delight!’

‘‘Tadā mahākāruṇiko, disvā saṃviggamānasaṃ;

Udaggacitto sugato, imā gāthā abhāsatha.

Then the Greatly Compassionate One, seeing my agitated mind, with uplifted heart, the Well-farer spoke these verses:

‘‘Āturaṃ asuciṃ pūtiṃ, passa kheme samussayaṃ;

Uggharantaṃ paggharantaṃ, bālānaṃ abhinanditaṃ.

“See, Khemā, this body, a diseased, impure, foul heap, oozing and dripping, delighted in by fools.”

‘‘Asubhāya cittaṃ bhāvehi, ekaggaṃ susamāhitaṃ;

Sati kāyagatā tyatthu, nibbidā bahulā bhava.

“Develop your mind on the unattractive, one-pointed and well-composed; let mindfulness directed to the body be yours, and be full of disenchantment.”

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

Ajjhattañca bahiddhā ca, kāye chandaṃ virājaya.

“As this is, so is that; as that is, so is this. For the body, both internal and external, cause passion to fade away.”

‘‘Animittañca bhāvehi, mānānusayamujjaha;

Tato mānābhisamayā, upasantā carissasi.

“Develop the signless and abandon the underlying tendency to conceit; then, through the full understanding of conceit, you will fare peacefully.”

‘‘Ye rāgarattānupatanti sotaṃ, sayaṃ kataṃ makkaṭakova jālaṃ;

Etampi chetvāna paribbajanti, anapekkhino kāmasukhaṃ pahāya.

“Those dyed with passion fall back into the self-made stream, like a spider into its web. Having cut this, they wander forth, without longing, having abandoned sensual pleasure.”

‘‘Tato kallitacittaṃ maṃ, ñatvāna narasārathi;

Mahānidānaṃ desesi, suttantaṃ vinayāya me.

Then the Charioteer of Men, knowing my mind was pliable, taught the Mahānidāna Sutta for my discipline.

‘‘Sutvā suttantaseṭṭhaṃ taṃ, pubbasaññamanussariṃ;

Tattha ṭhitāvahaṃ santī, dhammacakkhuṃ visodhayiṃ.

Having heard that excellent discourse, I remembered my past perceptions. Remaining there, at peace, I purified the eye of the Dhamma.

‘‘Nipatitvā mahesissa, pādamūlamhi tāvade;

Accayaṃ desanatthāya, idaṃ vacanamabraviṃ.

Falling at the feet of the Great Sage right then, to confess my transgression, I spoke these words:

‘‘Namo [Pg.138] te sabbadassāvi, namo te karuṇākara;

Namo te tiṇṇasaṃsāra, namo te amataṃ dada.

“Homage to you, All-Seeing One, homage to you, maker of compassion; homage to you who has crossed saṃsāra, homage to you, giver of the Deathless.”

‘‘Diṭṭhigahanapakkhandā, kāmarāgavimohitā;

Tayā sammā upāyena, vinītā vinaye ratā.

“Plunged into the thicket of views, bewildered by sensual lust, by your right method I was guided, delighting in the discipline.”

‘‘Adassanena vibhogā, tādisānaṃ mahesinaṃ;

Anubhonti mahādukkhaṃ, sattā saṃsārasāgare.

“Through not seeing such great seers, beings experience great suffering in the ocean of saṃsāra.”

‘‘Yadāhaṃ lokasaraṇaṃ, araṇaṃ araṇantaguṃ;

Nāddasāmi adūraṭṭhaṃ, desayāmi tamaccayaṃ.

“When I did not see the refuge of the world, the peaceful one who has gone beyond conflict, though he was standing near—I confess that transgression.”

‘‘Mahāhitaṃ varadadaṃ, ahitoti visaṅkitā;

Nopesiṃ rūpaniratā, desayāmi tamaccayaṃ.

“Suspecting the greatly beneficial one, the giver of boons, to be harmful, delighting in form, I did not approach—I confess that transgression.”

‘‘Tadā madhuranigghoso, mahākāruṇiko jino;

Avoca tiṭṭha khemeti, siñcanto amatena maṃ.

Then the Victor, of sweet voice and great compassion, said, ‘Stay, Khemā!’, sprinkling me with the Deathless.

‘‘Tadā pakamya sirasā, katvā ca naṃ padakkhiṇaṃ;

Gantvā disvā narapatiṃ, idaṃ vacanamabraviṃ.

Then, having bowed my head and circumambulated him, I went to see the king and spoke these words:

‘‘Aho sammā upāyo te, cintitoyamarindama;

Vanadassanakāmāya, diṭṭho nibbānato muni.

“Ah, O subduer of foes, this stratagem of yours was well-conceived! Desiring to see the forest, I saw the sage who leads to Nibbāna.”

‘‘Yadi te ruccate rāja, sāsane tassa tādino;

Pabbajissāmi rūpehaṃ, nibbinnā munivāṇinā.

“If it pleases you, O king, in the dispensation of that Such-a-one, I will go forth, disenchanted with form by the sage's utterance.”

‘‘Añjaliṃ paggahetvāna, tadāha sa mahīpati;

Anujānāmi te bhadde, pabbajjā tava sijjhatu.

Raising his hands in veneration, the lord of the earth then said: ‘I grant you permission, good lady; may your going forth succeed.’”

‘‘Pabbajitvā tadā cāhaṃ, addhamāse upaṭṭhite;

Dīpodayañca bhedañca, disvā saṃviggamānasā.

Having gone forth then, when half a month had passed, seeing the arising and breaking of the lamp, my mind was stirred with urgency.

‘‘Nibbinnā sabbasaṅkhāre, paccayākārakovidā;

Caturoghe atikkamma, arahattamapāpuṇiṃ.

Disenchanted with all formations, skilled in the mode of conditions, I crossed over the four floods and attained Arahantship.

‘‘Iddhīsu ca vasī āsiṃ, dibbāya sotadhātuyā;

Cetopariyañāṇassa, vasī cāpi bhavāmahaṃ.

I was a master of psychic powers and of the divine ear element; and I became a master of the knowledge of penetrating minds.

‘‘Pubbenivāsaṃ [Pg.139] jānāmi, dibbacakkhu visodhitaṃ;

Sabbāsavaparikkhīṇā, natthi dāni punabbhavo.

I know my past abodes, the divine eye is purified; all taints are utterly destroyed, now there is no renewed existence.

‘‘Atthadhammaniruttīsa, paṭibhāne tatheva ca;

Parisuddhaṃ mama ñāṇaṃ, uppannaṃ buddhasāsane.

My knowledge is purified regarding meaning, the Dhamma, and language, and likewise in ready wit; it has arisen within the Buddha’s Dispensation.

‘‘Kusalāhaṃ visuddhīsu, kathāvatthuvisāradā;

Abhidhammanayaññū ca, vasippattāmhi sāsane.

I am skilled in purifications, expert in the subject of discussion, and knowing the method of Abhidhamma. I have attained mastery in the Dispensation.

‘‘Tato toraṇavatthusmiṃ, raññā kosalasāminā;

Pucchitā nipuṇe pañhe, byākarontī yathātathaṃ.

Then, at the gateway arch, the Kosalan king questioned me on subtle matters, and I answered truthfully.

‘‘Tadā sa rājā sugataṃ, upasaṅkamma pucchatha;

Tatheva buddho byākāsi, yathā te byākatā mayā.

Then that king approached the Sugata and asked him; and the Buddha explained it just as it had been explained by me.

‘‘Jino tasmiṃ guṇe tuṭṭho, etadagge ṭhapesi maṃ;

Mahāpaññānamaggāti, bhikkhunīnaṃ naruttamo.

Pleased with that quality, the Victor, the supreme man, established me as foremost among nuns in great wisdom.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti. (apa. therī 2.2.289-383);

My defilements are burnt away… the Buddha’s teaching has been accomplished.

Arahattaṃ pana patvā phalasukhena nibbānasukhena ca viharantiyā imissā theriyā satipi aññāsaṃ khīṇāsavattherīnaṃ paññāvepullappattiyaṃ tattha pana katādhikāratāya mahāpaññābhāvo pākaṭo ahosi. Tathā hi naṃ bhagavā jetavanamahāvihāre ariyagaṇamajjhe nisinno paṭipāṭiyā bhikkhuniyo ṭhānantare ṭhapento ‘‘etadaggaṃ, bhikkhave, mama sāvikānaṃ bhikkhunīnaṃ mahāpaññānaṃ yadidaṃ khemā’’ti (a. ni. 1.235-236) mahāpaññatāya aggaṭṭhāne ṭhapesi. Taṃ ekadivasaṃ aññatarasmiṃ rukkhamūle divāvihāraṃ nisinnaṃ māro pāpimā taruṇarūpena upasaṅkamitvā kāmehi palobhento –

Having attained arahantship, this elder nun dwelt in the bliss of fruition and the bliss of Nibbāna. Even though other elder nuns with destroyed taints had attained vastness of wisdom, her great wisdom became evident due to her having made an aspiration in that regard. Indeed, the Blessed One, seated in the midst of the noble assembly at the great Jetavana Monastery, while assigning the bhikkhunīs to their respective positions in order, declared: 'Monks, foremost among my female disciples, the bhikkhunīs who are great in wisdom, is Khemā.' Thus, he placed her in the foremost position for great wisdom. One day, as she was seated at the foot of a certain tree for her midday dwelling, Māra the Evil One approached her in the guise of a young man, attempting to tempt her with sensual pleasures—

139.

139.

‘‘Daharā tvaṃ rūpavatī, ahampi daharo yuvā;

Pañcaṅgikena turiyena, ehi kheme ramāmase’’ti. – gāthamāha;

“You are young and beautiful, I too am young and youthful; with the fivefold musical instruments, come, Khemā, let us enjoy ourselves.” – thus he spoke the verse.

Tassattho – kheme, tvaṃ taruṇappattā, yobbane ṭhitā rūpasampannā, ahampi taruṇo yuvā, tasmā mayaṃ yobbaññaṃ akhepetvā pañcaṅgikena turiyena vajjamānena ehi kāmakhiḍḍāratiyā ramāma kīḷāmāti.

Its meaning is – Khemā, you have reached youth, you are established in youth, endowed with beauty, and I too am young and youthful. Therefore, without letting our youth pass away, with fivefold musical instruments being played, come, let us delight in the enjoyment of sensual play, let us play.

Taṃ [Pg.140] sutvā sā kāmesu sabbadhammesu ca attano virattabhāvaṃ tassa ca mārabhāvaṃ attābhinivesesu sattesu attano thāmagataṃ appasādaṃ katakiccatañca pakāsentī –

Hearing that, revealing her own state of detachment from sensual pleasures and all phenomena, his nature as Māra, her own firm disenchantment with beings' clinging to self, and that her task was done, she said:

140.

140.

‘‘Iminā pūtikāyena, āturena pabhaṅgunā;

Aṭṭiyāmi harāyāmi, kāmataṇhā samūhatā.

“I am disgusted and repelled by this foul body, diseased and perishable; craving for sensual pleasures is 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, that is now non-delight for me.

142.

142.

‘‘Sabbattha vihatā nandī, tamokhandho padālito;

Evaṃ jānāhi pāpima, nihato tvamasi antaka.

“Everywhere delight is destroyed, the mass of darkness is shattered. Thus know, O Evil One, you are struck down, O End-maker.

143.

143.

‘‘Nakkhattāni namassantā, aggiṃ paricaraṃ vane;

Yathābhuccamajānantā, bālā suddhimamaññatha.

“Worshiping the constellations, tending the fire in the forest, not knowing the truth as it is, fools thought this was purification.

144.

144.

‘‘Ahañca kho namassantī, sambuddhaṃ purisuttamaṃ;

Pamuttā sabbadukkhehi, satthusāsanakārikā’’ti. – imā gāthā abhāsi;

“But I, paying homage to the Perfectly Enlightened One, the supreme man, am freed from all suffering, a doer of the Teacher's instruction.” – she spoke these verses.

Tattha aggiṃ paricaraṃ vaneti tapovane aggihuttaṃ paricaranto. Yathābhuccamajānantāti pavattiyo yathābhūtaṃ aparijānantā. Sesamettha heṭṭhā vuttanayattā uttānameva.

There, 'tending the fire in the forest' means tending the fire sacrifice in the ascetic grove. 'Not knowing as it truly is' means not fully understanding phenomena as they really are. The rest here is clear, as the method has been stated previously.

Khemātherīgāthāvaṇṇanā niṭṭhitā.

The commentary on the Verses of the Elder Nun Khemā is concluded.

4. Sujātātherīgāthāvaṇṇanā

4. The Commentary on the Verses of the Elder Nun Sujātā

Alaṅkatā suvasanātiādikā sujātāya theriyā gāthā. Ayampi purimabuddhesu katādhikārā tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinantī anukkamena sambhatavimokkhasambhārā hutvā imasmiṃ buddhuppāde sāketanagare seṭṭhikule nibbattitvā vayappattā mātāpitūhi samānajātikassa seṭṭhiputtassa dinnā hutvā patikulaṃ gatā. Tattha tena saddhiṃ sukhasaṃvāsaṃ vasantī ekadivasaṃ uyyānaṃ gantvā nakkhattakīḷaṃ kīḷitvā parijanena [Pg.141] saddhiṃ nagaraṃ āgacchantī añjanavane satthāraṃ disvā pasannamānasā upasaṅkamitvā vanditvā ekamantaṃ nisīdi. Satthā tassā anupubbiṃ kathaṃ kathetvā kallacittataṃ ñatvā upari sāmukkaṃsikaṃ dhammadesanaṃ pakāsesi. Sā desanāvasāne attano katādhikāratāya ñāṇassa paripākaṃ gatattā ca, satthu ca desanāvilāsena yathānisinnāva saha paṭisambhidāhi arahattaṃ patvā satthāraṃ vanditvā gehaṃ gantvā sāmikañca mātāpitaro ca anujānāpetvā satthuāṇāya bhikkhunupassayaṃ gantvā bhikkhunīnaṃ santike pabbaji. Pabbajitvā ca attano paṭipattiṃ paccavekkhitvā udānavasena –

“Adorned and well-dressed,” and so on, are the verses of the Elder Sujātā. She too, having made aspirations under previous Buddhas, accumulated wholesome merit that is a supporting condition for turning away from the round of existence here and there. Gradually gathering the requisites for liberation, she was reborn in this Buddha-dispensation in the city of Sāketa, in a merchant's family. When she came of age, her parents gave her in marriage to a merchant's son of equal status, and she went to her husband's home. There, living happily with him, one day she went to the park, enjoyed the festival of the stars, and while returning to the city with her retinue, she saw the Teacher in the Añjana Grove. With a confident mind, she approached, paid homage, and sat to one side. The Teacher, giving her a graduated discourse and recognizing her mind was ready, revealed the supreme teaching of the Buddhas. At the end of the teaching, due to her past aspirations and the maturity of her wisdom, and through the Teacher's graceful way of teaching, she attained arahantship together with the analytical knowledges right there as she sat. She paid homage to the Teacher, returned home, and having obtained permission from her husband and parents, went to the bhikkhunīs' residence by the Teacher's command and went forth in the presence of the bhikkhunīs. After going forth, reflecting on her own attainment, she uttered this inspired utterance:

145.

145.

‘‘Alaṅkatā suvasanā, mālinī candanokkhitā;

Sabbābharaṇasañchannā, dāsīgaṇapurakkhatā.

“Adorned, well-dressed, garlanded, sprinkled with sandalwood, covered with all ornaments, attended by a retinue of slave girls.

146.

146.

‘‘Annaṃ pānañca ādāya, khajjaṃ bhojjaṃ anappakaṃ;

Gehato nikkhamitvāna, uyyānamabhihārayiṃ.

“Taking food and drink, an abundance of snacks and meals, having left the house, I went to the pleasure garden.

147.

147.

‘‘Tattha ramitvā kīḷitvā, āgacchantī sakaṃ gharaṃ;

Vihāraṃ daṭṭhuṃ pāvisiṃ, sākete añjanaṃ vanaṃ.

“Having delighted and played there, while returning to my own home, I entered the monastery in Sāketa's Añjana Grove to see it.

148.

148.

‘‘Disvāna lokapajjotaṃ, vanditvāna upāvisiṃ;

So me dhammamadesesi, anukampāya cakkhumā.

“Having seen the Light of the World, I paid homage and sat down; that One with Vision, out of compassion, taught me the Dhamma.

149.

149.

‘‘Sutvā ca kho mahesissa, saccaṃ sampaṭivijjhahaṃ;

Tattheva virajaṃ dhammaṃ, phusayiṃ amataṃ padaṃ.

“Having heard the great seer, I penetrated the truth; right there I touched the stainless Dhamma, the deathless state.

150.

150.

‘‘Tato viññātasaddhammā, pabbajiṃ anagāriyaṃ;

Tisso vijjā anuppattā, amoghaṃ buddhasāsana’’nti. –

“Then, having understood the true Dhamma, I went forth into homelessness; the three knowledges have been attained, the Buddha’s teaching is not in vain.” –

Imā gāthā abhāsi.

she spoke these verses.

Tattha alaṅkatāti vibhūsitā. Taṃ pana alaṅkatākāraṃ dassetuṃ ‘‘suvasanā mālinī candanokkhitā’’ti vuttaṃ. Tattha mālinīti mālādhārinī. Candanokkhitāti candanānulittā. Sabbābharaṇasañchannāti hatthūpagādīhi sabbehi ābharaṇehi alaṅkāravasena sañchāditasarīrā.

There, 'adorned' means embellished. To show that manner of adornment, it is said, “well-dressed, garlanded, sprinkled with sandalwood.” Here, 'garlanded' means wearing a garland. 'Sprinkled with sandalwood' means smeared with sandalwood. 'Covered with all ornaments' means her body was covered as a form of adornment with all ornaments, such as those worn on the hands and so on.

Annaṃ [Pg.142] pānañca ādāya, khajjaṃ bhojjaṃ anappakanti sāliodanādiannaṃ, ambapānādipānaṃ, piṭṭhakhādanīyādikhajjaṃ, avasiṭṭhaṃ āhārasaṅkhātaṃ bhojjañca pahūtaṃ gahetvā. Uyyānamabhihārayinti nakkhattakīḷāvasena uyyānaṃ upanesiṃ. Annapānādiṃ tattha ānetvā saha parijanena kīḷantī ramantī paricāresinti adhippāyo.

Regarding 'taking food and drink, an abundance of snacks and meals,' it means taking abundant food such as rice, drinks such as mango juice, snacks such as flour-based edibles, and other food considered as meals. Regarding 'I went to the pleasure garden,' it means I went to the park for the sake of the star festival. The meaning is that having brought food, drink, and so forth there, I played, enjoyed myself, and served my retinue.

Sākete añjanaṃ vananti sāketasamīpe añjanavane vihāraṃ pāvisiṃ.

Regarding 'Añjana Grove in Sāketa,' it means I entered a monastery in Añjana Grove near Sāketa.

Lokapajjotanti ñāṇapajjotena lokassa pajjotabhūtaṃ.

Regarding 'Light of the world,' it means being a light to the world by means of the light of wisdom.

Phusayinti phusiṃ, adhigacchinti attho. Sesaṃ vuttanayameva.

'I touched' means 'I attained.' The rest is as has been stated.

Sujātātherīgāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Sujātā is completed.

5. Anopamātherīgāthāvaṇṇanā

5. The Commentary on the Verses of the Therī Anopamā

Ucce kuletiādikā anopamāya theriyā gāthā. Ayampi purimabuddhesu katādhikārā tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinantī anukkamena vimuttiparipācanīye dhamme paribrūhitvā imasmiṃ buddhuppāde sāketanagare majjhassa nāma seṭṭhino dhītā hutvā nibbatti. Tassā rūpasampattiyā anopamāti nāmaṃ ahosi. Tassā vayappattakāle bahū seṭṭhiputtā rājamahāmattā rājāno ca pitu dūtaṃ pāhesuṃ – ‘‘attano dhītaraṃ anopamaṃ dehi, idañcidañca te dassāmā’’ti. Sā taṃ sutvā upanissayasampannatāya ‘‘gharāvāsena mayhaṃ attho natthī’’ti satthu santikaṃ gantvā dhammaṃ sutvā ñāṇassa paripākaṃ gatattā desanānusārena vipassanaṃ ārabhitvā taṃ ussukkāpentī maggapaṭipāṭiyā tatiyaphale patiṭṭhāsi. Sā satthāraṃ pabbajjaṃ yācitvā satthuāṇāya bhikkhunupassayaṃ upagantvā bhikkhunīnaṃ santike pabbajitvā sattame divase arahattaṃ sacchikatvā attano paṭipattiṃ paccavekkhitvā udānavasena –

These are the verses of the Therī Anopamā, beginning with 'In a high family.' She too, having made an aspiration under former Buddhas, accumulating wholesome merit that was a supporting condition for emancipation in various existences, and gradually developing the qualities conducive to the ripening of liberation, in this Buddha era, was reborn in the city of Sāketa as the daughter of a merchant named Majjha. Because of her beauty, her name was Anopamā, 'the Incomparable.' When she came of age, many sons of merchants, royal ministers, and kings sent messengers to her father, saying, 'Give us your daughter Anopamā, and we will give you this and that.' Hearing this, because she possessed the requisite supporting conditions for liberation, she thought, 'Household life is of no use to me.' She went to the Teacher, listened to the Dhamma, and having reached maturity in knowledge, in accordance with the teaching, she began insight meditation. Urging it on, she was established in the third fruit by means of the path's progression. She requested ordination from the Teacher and, with the Teacher's permission, went to the nuns' residence. Having been ordained among the bhikkhunīs, on the seventh day she realized arahantship. Reflecting on her own practice, she uttered this inspired utterance:

151.

151.

‘‘Ucce kule ahaṃ jātā, bahuvitte mahaddhane;

Vaṇṇarūpena sampannā, dhītā majjhassa atrajā.

“I was born in a high family, wealthy and of great riches; endowed with complexion and beauty, the very own daughter of Majjha.

152.

152.

‘‘Patthitā [Pg.143] rājaputtehi, seṭṭhiputtehi gijjhitā;

Pitu me pesayī dūtaṃ, detha mayhaṃ anopamaṃ.

“Princes desired me, merchants' sons coveted me; to my father they sent a messenger: ‘Give Anopamā to me.’

153.

153.

‘‘Yattakaṃ tulitā esā, tuyhaṃ dhītā anopamā;

Tato aṭṭhaguṇaṃ dassaṃ, hiraññaṃ ratanāni ca.

“‘Whatever your incomparable daughter is valued at, I will give eight times that in gold and jewels.’

154.

154.

‘‘Sāhaṃ disvāna sambuddhaṃ, lokajeṭṭhaṃ anuttaraṃ;

Tassa pādāni vanditvā, ekamantaṃ upāvisiṃ.

“But I, having seen the Fully Enlightened One, the world's foremost, unsurpassed, worshipped 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, Gotama taught me the Dhamma; seated on that very seat, I attained the third fruit.

156.

156.

‘‘Tato kesāni chetvāna, pabbajiṃ anagāriyaṃ;

Ajja me sattamī ratti, yato taṇhā visesitā’’ti. –

“Then, having cut off my hair, I went forth into homelessness; today is my seventh night since craving has been dried up.”

Imā gāthā abhāsi.

She spoke these verses.

Tattha ucce kuleti uḷāratame vessakule. Bahuvitteti alaṅkārādipahūtavittūpakaraṇe. Mahaddhaneti nidhānagatasseva cattārīsakoṭiparimāṇassa mahato dhanassa atthibhāvena mahaddhane ahaṃ jātāti yojanā. Vaṇṇarūpena sampannāti vaṇṇasampannā ceva rūpasampannā ca, siniddhabhāsurāya chavisampattiyā vatthābharaṇādisarīrāvayavasampattiyā ca samannāgatāti attho. Dhītā majjhassa atrajāti majjhanāmassa seṭṭhino orasā dhītā.

Therein, 'in a high family' means in a most excellent merchant family. 'With much property' means with abundant property and equipment such as ornaments. 'Of great wealth' means because of the existence of great wealth amounting to forty crores in treasure; the connection is 'I was born in a family of great wealth.' 'Endowed with complexion and beauty' means endowed with both complexion and beauty; the meaning is that she was possessed of the accomplishment of a smooth and radiant complexion and the accomplishment of fine bodily features, garments, and ornaments. 'The very own daughter of Majjha' means the legitimate daughter of the merchant named Majjha.

Patthitā rājaputtehīti ‘‘kathaṃ nu kho taṃ labheyyāmā’’ti rājakumārehi abhipatthitā. Seṭṭhiputtehi gijjhitāti tathā seṭṭhikumārehipi abhigijjhitā paccāsīsitā. Detha mayhaṃ anopamanti rājaputtādayo ‘‘detha mayhaṃ anopamaṃ detha mayha’’nti pitu santike dūtaṃ pesayiṃsu.

'Desired by princes' means longed for by princes, who thought, 'How indeed might we obtain her?' 'Coveted by merchants' sons' means similarly, eagerly coveted and hoped for by merchants' sons. 'Give Anopamā to me'—princes and others sent a messenger to her father, saying, 'Give Anopamā to me, give her to me!'

Yattakaṃ tulitā esāti ‘‘tuyhaṃ dhītā anopamā yattakaṃ dhanaṃ agghatī’’ti tulitā lakkhaṇaññūhi paricchinnā, ‘‘tato aṭṭhaguṇaṃ dassāmī’’ti pitu me pesayi dūtanti yojanā. Sesaṃ heṭṭhā vuttanayameva.

'However much she is valued at' means she was appraised and assessed by those who know the marks of excellence, who said, 'Your daughter Anopamā is worth so much wealth.' The connection is that they sent a messenger to my father, saying, 'I will give eight times that amount.' The rest is as has been explained in the preceding text.

Anopamātherīgāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Therī Anopamā is concluded.

6. Mahāpajāpatigotamītherīgāthāvaṇṇanā

6. The Commentary on the Verses of the Elder Mahāpajāpatī Gotamī

Buddha [Pg.144] vīra namo tyatthūtiādikā mahāpajāpatigotamiyā gāthā. Ayampi kira padumuttarassa bhagavato kāle haṃsavatīnagare kulagehe nibbattitvā viññutaṃ patvā satthu santike dhammaṃ suṇantī satthāraṃ ekaṃ bhikkhuniṃ rattaññūnaṃ aggaṭṭhāne ṭhapentaṃ disvā, adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthetvā yāvajīvaṃ dānādīni puññāni katvā kappasatasahassaṃ devamanussesu saṃsaritvā, kassapassa ca bhagavato antare amhākañca bhagavato buddhasuññe loke bārāṇasiyaṃ pañcannaṃ dāsisatānaṃ jeṭṭhikā hutvā nibbatti. Atha sā vassūpanāyikasamaye pañca paccekabuddhe nandamūlakapabbhārato isipatane otaritvā, nagare piṇḍāya caritvā isipatanameva gantvā, vassūpanāyikasamaye kuṭiyā atthāya hatthakammaṃ pariyesante disvā, tā dāsiyo tāsaṃ attano ca sāmike samādapetvā caṅkamādiparivārasampannā pañca kuṭiyo kāretvā, mañcapīṭhapānīyaparibhojanīyabhājanādīni upaṭṭhapetvā paccekabuddhe temāsaṃ tattheva vasanatthāya paṭiññaṃ kāretvā vārabhikkhaṃ paṭṭhapesuṃ. Yā attano vāradivase bhikkhaṃ dātuṃ na sakkoti, tassā sayaṃ sakagehato nīharitvā deti. Evaṃ temāsaṃ paṭijaggitvā pavāraṇāya sampattāya ekekaṃ dāsiṃ ekekaṃ sāṭakaṃ vissajjāpesi. Pañcathūlasāṭakasatāni ahesuṃ. Tāni parivattāpetvā pañcannaṃ paccekabuddhānaṃ ticīvarāni katvā adāsi. Paccekabuddhā tāsaṃ passantīnaṃyeva ākāsena gandhamādanapabbataṃ agamaṃsu.

The verses of Mahāpajāpatī Gotamī begin with, “O heroic Buddha, homage be to you.” It is said that during the time of the Blessed One Padumuttara, she was born in a respectable family in the city of Haṃsavatī. Having attained understanding and listened to the Dhamma in the presence of the Teacher, she saw the Teacher appointing a certain bhikkhunī to the foremost position among those of long standing. She performed a deed of aspiration, aspiring for that same position, and throughout her life, she engaged in acts of generosity and other merits. For a hundred thousand eons, she wandered among devas and humans. In a world devoid of Buddhas, during the interval between the Blessed One Kassapa and our Blessed One, she was reborn in Bārāṇasī as the chief among five hundred female slaves. Then, at the time of entering the rains retreat, she saw five Paccekabuddhas descending from the Nandamūlaka slope to Isipatana. After wandering for alms in the city, they returned to Isipatana. Seeing them searching for manual labor for the sake of a hut for the rains retreat, she, having persuaded the masters of herself and the other female slaves, had five huts built, complete with walking paths and other amenities. They provided beds, seats, drinking water, and vessels for use, and had the Paccekabuddhas promise to stay there for three months. They also established a schedule for offering alms. If any female slave was unable to offer alms on her assigned day, she herself would bring it from her own home and give it. After caring for them in this way for three months, when the Pavāraṇā ceremony arrived, she had each female slave contribute one cloth. There were five hundred coarse cloths. Having had these exchanged, she made triple robes for the five Paccekabuddhas and offered them. The Paccekabuddhas, while the women were watching, ascended through the sky to Gandhamādana Mountain.

Tāpi sabbā yāvajīvaṃ kusalaṃ katvā devaloke nibbattiṃsu. Tāsaṃ jeṭṭhikā tato cavitvā bārāṇasiyā avidūre pesakāragāme pesakārajeṭṭhakassa gehe nibbattitvā viññutaṃ patvā, padumavatiyā putte pañcasate paccekabuddhe disvā sampiyāyamānā sabbe vanditvā bhikkhaṃ adāsi. Te bhattakiccaṃ katvā gandhamādanameva agamaṃsu. Sāpi yāvajīvaṃ kusalaṃ katvā devamanussesu saṃsarantī amhākaṃ satthu nibbattito puretarameva devadahanagare mahāsuppabuddhassa gehe paṭisandhiṃ gaṇhi, gotamītissā gottāgatameva nāmaṃ ahosi; mahāmāyāya kaniṭṭhabhaginī. Lakkhaṇapāṭhakāpi ‘‘imāsaṃ dvinnampi kucchiyaṃ vasitā dārakā cakkavattino [Pg.145] bhavissantī’’ti byākariṃsu. Suddhodanamahārājā vayappattakāle dvepi maṅgalaṃ katvā attano gharaṃ abhinesi.

All of them, having performed wholesome deeds throughout their lives, were reborn in the deva world. The chief among them, having passed away from there, was reborn in the household of the chief weaver in a weavers' village not far from Bārāṇasī. Having attained maturity, she saw the five hundred Paccekabuddha sons of Padumavatī, and feeling affection for them, she paid homage to them all and offered alms. After completing their meal, they departed for Gandhamādana Mountain. She too, performing wholesome deeds throughout her life, wandering between the realms of devas and humans, took rebirth in the household of Mahāsuppabuddha in the city of Devadaha even before our Teacher was born. Her name was Gotamī, which came from her clan; she was the younger sister of Mahāmāyā. The interpreters of marks also predicted, “The children dwelling in the wombs of both these women will become wheel-turning monarchs.” When King Suddhodana came of age, he performed the marriage ceremony for both and brought them to his own home.

Aparabhāge amhākaṃ satthari uppajjitvā pavattitavaradhammacakke anupubbena tattha tattha veneyyānaṃ anuggahaṃ karonte vesāliṃ upanissāya kūṭāgārasālāyaṃ viharante suddhodanamahārājā setacchattassa heṭṭhā arahattaṃ sacchikatvā parinibbāyi. Atha mahāpajāpatigotamī pabbajitukāmā hutvā satthāraṃ ekavāraṃ pabbajjaṃ yācamānā alabhitvā dutiyavāraṃ kese chindāpetvā kāsāyāni acchādetvā kalahavivādasuttantadesanāpariyosāne (su. ni. 868 ādayo) nikkhamitvā pabbajitānaṃ pañcannaṃ sakyakumārasatānaṃ pādaparicārikāhi saddhiṃ vesāliṃ gantvā ānandattheraṃ satthāraṃ yācāpetvā aṭṭhahi garudhammehi (a. ni. 8.51; cūḷava. 403) pabbajjañca upasampadañca paṭilabhi. Itarā pana sabbāpi ekatoupasampannā ahesuṃ. Ayamettha saṅkhepo, vitthārato panetaṃ vatthu pāḷiyaṃ āgatameva.

Later, when our Teacher had arisen and set in motion the sublime Wheel of the Dhamma, while he was gradually bestowing his grace on those ready for guidance in various places and was dwelling in the Kūṭāgārasālā near Vesālī, King Suddhodana realized arahantship beneath the white parasol and attained final Nibbāna. Then Mahāpajāpatī Gotamī, desiring to go forth, requested the going-forth from the Teacher on one occasion but did not receive it. On a second occasion, having had her hair cut off and having donned the ochre robes, she departed at the conclusion of the discourse on the Kalahavivāda Suttanta (Snp 4.11). Together with the female attendants of the five hundred Sakyan princes who had gone forth, she went to Vesālī and had the Venerable Ānanda ask the Teacher on her behalf. She then received both the going-forth and the full ordination under the eight strict conditions (AN 8.51; Cv 10.1). The other women were all ordained at the same time. This is the brief account here; the story in detail is found in the Pāli canon.

Evaṃ upasampannā pana mahāpajāpatigotamī satthāraṃ upasaṅkamitvā abhivādetvā ekamantaṃ aṭṭhāsi. Athassā satthā dhammaṃ desesi. Sā satthu santike kammaṭṭhānaṃ gahetvā bhāvanamanuyuñjantī na cirasseva abhiññāpaṭisambhidāparivāraṃ arahattaṃ pāpuṇi. Sesā pana pañcasatā bhikkhuniyo nandakovādapariyosāne (ma. ni. 3.398 ādayo) chaḷabhiññā ahesuṃ. Athekadivasaṃ satthā jetavanamahāvihāre ariyagaṇamajjhe nisinno bhikkhuniyo ṭhānantare ṭhapento mahāpajāpatigotamiṃ rattaññūnaṃ bhikkhunīnaṃ aggaṭṭhāne ṭhapesi. Sā phalasukhena nibbānasukhena ca vītināmentī kataññutāya ṭhatvā ekadivasaṃ satthu guṇābhitthavanapubbakaupakārakavibhāvanāmukhena aññaṃ byākarontī –

Then Mahāpajāpatī Gotamī, having been thus fully ordained, approached the Teacher, paid homage to him, and stood to one side. Thereupon, the Teacher taught her the Dhamma. Having received a meditation subject from the Teacher, she devoted herself to meditation and before long attained Arahantship, accompanied by the super-knowledges and analytical knowledges. The remaining five hundred bhikkhunīs, at the conclusion of the discourse by Nandaka (MN 146), attained the six super-knowledges. One day, the Teacher, seated amidst the assembly of noble ones in the Jetavana Great Monastery, while assigning ranks among the bhikkhunīs, placed Mahāpajāpatī Gotamī in the foremost position among the bhikkhunīs of long standing. She, spending her time in the bliss of fruition and the bliss of Nibbāna, and established in gratitude, on one occasion made a declaration of final knowledge by way of first praising the Teacher's virtues and revealing his assistance, saying:

157.

157.

‘‘Buddhavīra namo tyatthu, sabbasattānamuttama;

Yo maṃ dukkhā pamocesi, aññañca bahukaṃ janaṃ.

“Heroic Buddha, homage to you, supreme among all beings, who freed me from suffering, and many other people as well.

158.

158.

‘‘Sabbadukkhaṃ pariññātaṃ, hetutaṇhā visositā;

Bhāvito aṭṭhaṅgiko maggo, nirodho phusito mayā.

“All suffering is fully understood, the causal craving is dried up; the eightfold path is developed, cessation has been realized by me.

159.

159.

‘‘Mātā [Pg.146] putto pitā bhātā, ayyakā ca pure ahuṃ;

Yathābhuccamajānantī, saṃsariṃhaṃ anibbisaṃ.

“Mother, son, father, brother, and grandparent I have been in the past; not knowing things as they truly are, I have wandered on, finding no escape.

160.

160.

‘‘Diṭṭho hi me so bhagavā, antimoyaṃ samussayo;

Vikkhīṇo jātisaṃsāro, natthi dāni punabbhavo.

“Indeed, I have seen the Blessed One; this is my final body; the round of births is exhausted, now there is no more re-becoming.

161.

161.

‘‘Āraddhavīriye pahitatte, niccaṃ daḷhaparakkame;

Samagge sāvake passe, esā buddhāna vandanā.

“Behold the harmonious disciples, with energy aroused, with minds resolved, ever firm in their striving; this is the true veneration of the Buddhas.

162.

162.

‘‘Bahūnaṃ vata atthāya, māyā janayi gotamaṃ;

Byādhimaraṇatunnānaṃ, dukkhakkhandhaṃ byapānudī’’ti. – imā gāthā abhāsi;

“Truly, for the benefit of many, Māyā gave birth to Gotama; he dispelled the mass of suffering of those afflicted by disease and death.” – These verses she spoke.

Tattha buddhavīrāti catusaccabuddhesu vīra, sabbabuddhā hi uttamavīriyehi catusaccabuddhehi vā catubbidhasammappadhānavīriyanipphattiyā vijitavijayattā vīrā nāma. Bhagavā pana vīriyapāramipāripūriyā caturaṅgasamannāgatavīriyādhiṭṭhānena sātisayacatubbidhasammappadhānakiccanipphattiyā tassā ca veneyyasantāne sammadeva patiṭṭhāpitattā visesato vīriyayuttatāya vīroti vattabbataṃ arahati. Namo tyatthūti namo namakkāro te hotu. Sabbasattānamuttamāti apadādibhedesu sattesu sīlādiguṇehi uttamo bhagavā. Tadekadesaṃ satthupakāraguṇaṃ dassetuṃ, ‘‘yo maṃ dukkhā pamocesi, aññañca bahukaṃ jana’’nti vatvā attano dukkhā pamuttabhāvaṃ vibhāventī ‘‘sabbadukkha’’nti gāthamāha.

Therein, ‘Heroic Buddha’ means a hero in understanding the Four Truths. For all Buddhas are called ‘heroes’ because they have won their victory through supreme effort, by understanding the Four Truths, and by accomplishing the effort of the four right strivings. The Blessed One, however, through the fulfillment of the perfection of energy, through the resolution of energy endowed with four factors, and through the excellent accomplishment of the task of the four right strivings, and because he has rightly established that very effort in the mental continuum of those to be trained, is especially worthy of being called a ‘hero’ due to his connection with effort. ‘Homage to you’ means ‘may there be homage and reverence to you.’ ‘Supreme among all beings’ means that among beings of various kinds, such as the footless and others, the Blessed One is supreme in virtues such as morality. To show a part of the Teacher’s beneficial qualities, having said, ‘who freed me from suffering, and many other people as well,’ and clarifying her own liberation from suffering, she speaks the verse beginning, ‘All suffering...’

Puna yato pamocesi, taṃ vaṭṭadukkhaṃ ekadesena dassentī ‘‘mātā putto’’ti gāthamāha. Tattha yathābhuccamajānantīti pavattihetuādiṃ yathābhūtaṃ anavabujjhantī. Saṃsariṃhaṃ anibbisanti saṃsārasamudde patiṭṭhaṃ avindantī alabhantī bhavādīsu aparāparuppattivasena saṃsariṃ ahanti kathentī āha ‘‘mātā putto’’tiādi. Yasmiṃ bhave etassa mātā ahosi, tato aññasmiṃ bhave tasseva putto, tato aññasmiṃ bhave pitā bhātā ahūti attho.

Again, to show in part the suffering of the round of existence from which he freed her, she spoke the verse beginning ‘Mother, son.’ There, ‘not knowing things as they truly are’ means not comprehending the cause of worldly existence and so forth, as it actually is. ‘I have wandered on, finding no escape’ means that, not finding or obtaining a footing in the ocean of saṃsāra, she says ‘I have wandered on’ in the sense of repeated rebirths in various existences, and so on, with ‘mother, son,’ etc. The meaning is that in one existence she was his mother, in another existence his son, and in yet another his father or brother.

‘‘Diṭṭho [Pg.147] hi me’’ti gāthāyapi attano dukkhato pamuttabhāvameva vibhāveti. Tattha diṭṭho hi me so bhagavāti so bhagavā sammāsambuddho attanā diṭṭhalokuttaradhammadassanena ñāṇacakkhunā mayā paccakkhato diṭṭho. Yo hi dhammaṃ passati, so bhagavantaṃ passati nāma. Yathāha – ‘‘yo kho, vakkali, dhammaṃ passati, so maṃ passatī’’tiādi (saṃ. ni. 3.87).

In the verse beginning “Indeed, I have seen,” she also reveals her own state of being liberated from suffering. There, “Indeed, I have seen the Blessed One” means that the Blessed One, the Perfectly Enlightened One, was seen by me directly with the eye of wisdom through my own seeing of the supramundane Dhamma. For whoever sees the Dhamma, it is said, sees the Blessed One. As it is said: “Vakkali, whoever sees the Dhamma sees me” (SN 22.87).

Āraddhavīriyeti paggahitavīriye. Pahitatteti nibbānaṃ pesitacitte. Niccaṃ daḷhaparakkameti apattassa pattiyā pattassa vepullatthāya sabbakālaṃ thiraparakkame. Samaggeti sīladiṭṭhisāmaññena saṃhatabhāvena samagge. Satthudesanāya savanante jātattā sāvake, ‘‘ime maggaṭṭhā ime phalaṭṭhā’’ti yāthāvato passati. Esā buddhāna vandanāti yā satthu dhammasarīrabhūtassa ariyasāvakānaṃ ariyabhāvabhūtassa ca lokuttaradhammassa attapaccakkhakiriyā, esā sammāsambuddhānaṃ sāvakabuddhānañca vandanā yāthāvato guṇaninnatā.

‘With energy aroused’ means with energy exerted. ‘With minds resolved’ means with the mind sent forth toward Nibbāna. ‘Ever firm in their striving’ means always making firm effort to attain what has not been attained and for the increase of what has been attained. ‘Harmonious’ means united through commonality in virtue and view, and through concord. She sees the disciples—so-called because they are born at the end of hearing the Teacher's instruction—truly as: ‘These are path-attainers, these are fruit-attainers.’ ‘This is the true veneration of the Buddhas’ means that the direct realization of the supramundane Dhamma—which constitutes the Dhamma-body of the Teacher and the noble state of the noble disciples—this is the true veneration, inclined to the virtues, of the Perfectly Enlightened Ones and the disciple-Buddhas.

‘‘Bahūnaṃ vata atthāyā’’ti osānagāthāyapi satthu lokassa bahūpakārataṃyeva vibhāveti. Yaṃ panettha atthato na vibhattaṃ, taṃ suviññeyyameva.

In the concluding verse, “Truly, for the benefit of many,” she reveals the Teacher's great beneficence to the world. Whatever herein is not explained in terms of its meaning is easily understood.

Athekadā mahāpajāpatigotamī satthari vesāliyaṃ viharante mahāvane kūṭāgārasālāyaṃ sayaṃ vesāliyaṃ bhikkhunupassaye viharantī pubbaṇhasamayaṃ vesāliyaṃ piṇḍāya caritvā bhattaṃ bhuñjitvā attano divāṭṭhāne yathāparicchinnakālaṃ phalasamāpattisukhena vītināmetvā phalasamāpattito vuṭṭhāya attano paṭipattiṃ paccavekkhitvā somanassajātā attano āyusaṅkhāre āvajjentī tesaṃ khīṇabhāvaṃ ñatvā evaṃ cintesi – ‘‘yaṃnūnāhaṃ vihāraṃ gantvā bhagavantaṃ anujānāpetvā manobhāvanīye ca there sabbeva sabrahmacariye āpucchitvā idheva āgantvā parinibbāyeyya’’nti. Yathā ca theriyā, evaṃ tassā parivārabhūtānaṃ pañcannaṃ bhikkhunisatānaṃ parivitakko ahosi. Tena vuttaṃ apadāne (apa. therī 2.2.97-288) –

On one occasion, while the Teacher was dwelling in Vesālī, in the Great Wood, at the Gabled Hall, Mahāpajāpatī Gotamī was herself dwelling in the bhikkhunī monastery in Vesālī. In the morning, after walking for alms in Vesālī and eating her meal, she spent the designated time in her day-dwelling, passing the time with the bliss of fruition attainment. Emerging from fruition attainment, she reflected on her own practice and, filled with joy, she adverted to her life-formations. Knowing they were exhausted, she thought: “Let me go to the monastery, obtain the Blessed One’s permission, take leave of the revered elders who are pleasing to the mind and all my companions in the holy life, then return here and attain final Nibbāna.” And just as it was for the elder nun, so too the same thought arose in the five hundred bhikkhunīs who were her retinue. Therefore, it is said in the Apadāna (ThīAp 2.2.97-288):

‘‘Ekadā lokapajjoto, vesāliyaṃ mahāvane;

Kūṭāgāre kusālāyaṃ, vasate narasārathi.

“Once the Light of the World, the Charioteer of Men, dwelt in the Gabled Hall in the Great Wood at Vesālī.

‘‘Tadā [Pg.148] jinassa mātucchā, mahāgotami bhikkhunī;

Tahiṃ kate pure ramme, vasī bhikkhunupassaye.

“Then the Victor’s maternal aunt, the bhikkhunī Mahāgotamī, dwelt in the bhikkhunī monastery in that delightful, well-made city.

‘‘Bhikkhunīhi vimuttāhi, satehi saha pañcahi;

Rahogatāya tassevaṃ, citassāsi vitakkitaṃ.

She was with five hundred liberated bhikkhunīs; while in solitude, this thought occurred to her mind:

‘‘Buddhassa parinibbānaṃ, sāvakaggayugassa vā;

Rāhulānandanandānaṃ, nāhaṃ lacchāmi passituṃ.

I shall not get to see the final Nibbāna of the Buddha, or of the foremost pair of disciples, or of Rāhula, Ānanda, and Nanda.

‘‘Buddhassa parinibbānā, sāvakaggayugassa vā;

Mahākassapanandānaṃ, ānandarāhulāna ca.

After the Buddha's final Nibbāna, or that of the foremost pair of disciples, and of Mahākassapa, Nanda, Ānanda, and Rāhula...

‘‘Paṭikaccāyusaṅkhāraṃ, osajjitvāna nibbutiṃ;

Gaccheyyaṃ lokanāthena, anuññātā mahesinā.

Having relinquished the life-formations beforehand, I would go to Nibbāna, having been permitted by the world-lord, the great sage.

‘‘Tathā pañcasatānampi, bhikkhunīnaṃ vitakkitaṃ;

Āsi khemādikānampi, etadeva vitakkitaṃ.

Likewise, for the five hundred bhikkhunīs, the thought arose; for Khemā and others, this very thought also arose.

‘‘Bhūmicālo tadā asi, nāditā devadundubhī;

Upassayādhivatthāyo, devatā sokapīḷitā.

Then the earth quaked, the celestial drums resounded; the deities dwelling in the monastery were afflicted with sorrow.

‘‘Vilapantā sukaruṇaṃ, tatthassūni pavattayuṃ;

Mittā bhikkhuniyo tāhi, upagantvāna gotamiṃ.

Lamenting very pitifully, they shed tears there; their friends, the bhikkhunīs, approached Gotamī.

‘‘Nipacca sirasā pāde, idaṃ vacanamabravuṃ;

Tattha toyalavāsittā, mayamayye rahogatā.

Bowing their heads at her feet, they spoke these words: 'There, sprinkled with drops of water, we have come to you in private, O lady.'

‘‘Sā calā calitā bhūmi, nāditā devadundubhī;

Paridevā ca suyyante, kimatthaṃ nūna gotamī.

The earth moved and quaked, the divine drums resounded, and laments are heard. For what reason indeed is this, O Gotamī?

‘‘Tadā avoca sā sabbaṃ, yathāparivitakkitaṃ;

Tāyopi sabbā āhaṃsu, yathāparivitakkitaṃ.

Then she told everything, just as she had thought; they too all spoke, just as they had thought.

‘‘Yadi te rucitaṃ ayye, nibbānaṃ paramaṃ sivaṃ;

Nibbāyissāma sabbāpi, buddhānuññāya subbate.

If Nibbāna, the supreme peace, is pleasing to you, noble lady, we shall all attain Nibbāna, with the Buddha's permission, O virtuous one.

‘‘Mayaṃ sahāva nikkhantā, gharāpi ca bhavāpi ca;

Sahāyeva gamissāma, nibbānaṃ padamuttamaṃ.

We have gone forth together, from home and from becoming; together we shall go to Nibbāna, the supreme state.

‘‘Nibbānāya [Pg.149] vajantīnaṃ, kiṃ vakkhāmīti sā vadaṃ;

Saha sabbāhi niggañchi, bhikkhunīnilayā tadā.

Saying, 'To those who are going to Nibbāna, what shall I say?', she then departed from the bhikkhunī monastery with all of them.

‘‘Upassaye yādhivatthā, devatā tā khamantu me;

Bhikkhunīnilayassedaṃ, pacchimaṃ dassanaṃ mama.

May those deities who dwell in the monastery forgive me; this is my last sight of the bhikkhunī monastery.

‘‘Na jarā maccu vā yattha, appiyehi samāgamo;

Piyehi na viyogotthi, taṃ vajissaṃ asaṅkhataṃ.

Where there is neither aging nor death, no meeting with the disagreeable, and no separation from the agreeable—to that unconditioned state I shall go.

‘‘Avītarāgā taṃ sutvā, vacanaṃ sugatorasā;

Sokaṭṭā parideviṃsu, aho no appapuññatā.

Those not free from passion, hearing the words of the Sugata's offspring, afflicted by sorrow, lamented, 'Alas, our lack of merit!'

‘‘Bhikkhunīnilayo suñño, bhūto tāhi vinā ayaṃ;

Pabhāte viya tārāyo, na dissanti jinorasā.

This bhikkhunī monastery has become empty without them; like stars at dawn, the Conqueror's offspring are not seen.

‘‘Nibbānaṃ gotamī yāti, satehi saha pañcahi;

Nadīsatehiva saha, gaṅgā pañcahi sāgaraṃ.

Gotamī goes to Nibbāna with five hundred, as the Ganges with five hundred rivers goes to the ocean.

‘‘Rathiyāya vajantiyo, disvā saddhā upāsikā;

Gharā nikkhamma pādesu, nipacca idamabravuṃ.

Seeing them going along the road, faithful laywomen, leaving their homes, fell at their feet and spoke thus:

‘‘Pasīdassu mahābhoge, anāthāyo vihāya no;

Tayā na yuttā nibbātuṃ, icchaṭṭā vilapiṃsu tā.

'Be gracious, O great lady! It is not proper for you to attain Nibbāna, abandoning us who are helpless.' Thus, afflicted by longing, they lamented.

‘‘Tāsaṃ sokapahānatthaṃ, avoca madhuraṃ giraṃ;

Ruditena alaṃ puttā, hāsakāloyamajja vo.

To dispel their sorrow, she spoke sweet words: 'Enough of weeping, daughters, today is a time for joy for you.'

‘‘Pariññātaṃ mayā dukkhaṃ, dukkhahetu vivajjito;

Nirodho me sacchikato, maggo cāpi subhāvito.

Suffering has been fully understood by me, the cause of suffering has been abandoned; cessation has been realized by me, and the path has been well-cultivated.

‘‘Pariciṇṇo mayā satthā, kataṃ buddhassa sāsanaṃ;

Ohito garuko bhāro, bhavanetti samūhatā.

The Teacher has been served by me, the Buddha's teaching has been done. The heavy burden has been laid down, the conduit to becoming has been uprooted.

‘‘Yassatthāya pabbajitā, agārasmānagāriyaṃ;

So me attho anuppatto, sabbasaṃyojanakkhayo.

The purpose for which I went forth from home into homelessness, that purpose has been attained by me—the destruction of all fetters.

‘‘Buddho tassa ca saddhammo, anūno yāva tiṭṭhati;

Nibbātuṃ tāva kālo me, mā maṃ socatha puttikā.

As long as the Buddha and his true Dhamma remain undiminished, so long is it time for me to attain Nibbāna. Do not grieve for me, daughters.

‘‘Koṇḍaññānandanandādī[Pg.150], tiṭṭhanti rāhulo jino;

Sukhito sahito saṅgho, hatadabbā ca titthiyā.

Koṇḍañña, Ānanda, Nanda, and others remain, as do Rāhula and the Conqueror. The Saṅgha is happy and united, and the sectarians' pride is destroyed.

‘‘Okkākavaṃsassa yaso, ussito māramaddano;

Nanu sampati kālo me, nibbānatthāya puttikā.

The glory of the Okkāka lineage, the tamer of Māra, has been raised high. Is it not now the time for me to attain Nibbāna, daughters?

‘‘Cirappabhuti yaṃ mayhaṃ, patthitaṃ ajja sijjhate;

Ānandabherikāloyaṃ, kiṃ vo assūhi puttikā.

What I have long aspired to is fulfilled today. This is the time for the drum of joy—what use are your tears, daughters?

‘‘Sace mayi dayā atthi, yadi catthi kataññutā;

Saddhammaṭṭhitiyā sabbā, karotha vīriyaṃ daḷhaṃ.

If you have compassion for me, if you have gratitude, then all of you, make a firm effort for the stability of the true Dhamma.

‘‘Thīnaṃ adāsi pabbajjaṃ, sambuddho yācito mayā;

Tasmā yathāhaṃ nandissaṃ, tathā tamanutiṭṭhatha.

The Perfectly Enlightened One, requested by me, granted the going forth to women; therefore, practice that, so that I may rejoice.

‘‘Tā evamanusāsitvā, bhikkhunīhi purakkhatā;

Upecca buddhaṃ vanditvā, idaṃ vacanamabravi.

Having thus instructed them, attended by the bhikkhunīs, she approached the Buddha, paid homage, and spoke these words:

‘‘Ahaṃ sugata te mātā, tvañca vīra pitā mama;

Saddhammasukhada nātha, tayi jātāmhi gotama.

‘I am your mother, O Well-Gone, and you, O Hero, are my father. O Protector, giver of the happiness of the true Dhamma, I was born of you, Gotama.’

‘‘Saṃvaddhitoyaṃ sugata, rūpakāyo mayā tava;

Anindito dhammakāyo, mama saṃvaddhito tayā.

‘This physical body of yours, O Well-Gone, was nurtured by me; my blameless Dhamma-body was nurtured by you.’

‘‘Muhuttaṃ taṇhāsamaṇaṃ, khīraṃ tvaṃ pāyito mayā;

Tayāhaṃ santamaccantaṃ, dhammakhīrañhi pāyitā.

‘For a moment, you were given milk by me to quench your thirst; by you, I have been given to drink the milk of Dhamma, which is ultimate peace.’

‘‘Bandhanārakkhaṇe mayhaṃ, aṇaṇo tvaṃ mahāmune;

Puttakāmā thiyo yācaṃ, labhanti tādisaṃ sutaṃ.

‘O Great Sage, you are not indebted to me for my care and protection; women desiring sons, by entreating, obtain such a son.’

‘‘Mandhātādinarindānaṃ, yā mātā sā bhavaṇṇave;

Nimuggāhaṃ tayā putta, tāritā bhavasāgarā.

‘I, who was the mother of kings like Mandhāta, was submerged in the ocean of becoming; by you, O son, I have been carried across the ocean of becoming.’

‘‘Rañño mātā mahesīti, sulabhaṃ nāmamitthinaṃ;

Buddhamātāti yaṃ nāmaṃ, etaṃ paramadullabhaṃ.

‘The mother of a king, a chief queen—such a name is easily found among women; but the name “Mother of a Buddha”—that is exceedingly difficult to attain.’

‘‘Tañca laddhaṃ mahāvīra, paṇidhānaṃ mamaṃ tayā;

Aṇukaṃ vā mahantaṃ vā, taṃ sabbaṃ pūritaṃ mayā.

‘And that aspiration of mine, O great hero, was obtained through you; whether small or great, all of it has been fulfilled by me.’

‘‘Parinibbātumicchāmi[Pg.151], vihāyemaṃ kaḷevaraṃ;

Anujānāhi me vīra, dukkhantakara nāyaka.

‘I wish to attain final Nibbāna, abandoning this body; grant me permission, O hero, O leader who makes an end of suffering.’

‘‘Cakkaṅkusadhajākiṇṇe, pāde kamalakomale;

Pasārehi paṇāmaṃ te, karissaṃ puttauttame.

‘Extend your feet, adorned with wheels, elephant goads, and banners, soft as lotus petals; I will pay homage to you, O supreme son.’

‘‘Suvaṇṇarāsisaṅkāsaṃ, sarīraṃ kuru pākaṭaṃ;

Katvā dehaṃ sudiṭṭhaṃ te, santiṃ gacchāmi nāyaka.

‘Make your body manifest, like a heap of gold. Having seen your form well, O leader, I shall go to peace.’

‘‘Dvattiṃsalakkhaṇūpetaṃ, suppabhālaṅkataṃ tanuṃ;

Sañjhāghanāva bālakkaṃ, mātucchaṃ dassayī jino.

The Victor showed his body to his aunt, endowed with the thirty-two marks, adorned with excellent radiance, like the young sun emerging from an evening cloud.

‘‘Phullāravindasaṃkāse, taruṇādiccasappabhe;

Cakkaṅkite pādatale, tato sā sirasā pati.

Then she bowed her head to the soles of his feet, which were like a blooming lotus, radiant as the young sun, and marked with wheels.

‘‘Paṇamāmi narādicca, ādiccakulaketukaṃ;

Pacchime maraṇe mayhaṃ, na taṃ ikkhāmahaṃ puno.

‘I bow to you, O sun among men, the banner of the Solar Clan; at my final death, I shall not see you again.’

‘‘Itthiyo nāma lokagga, sabbadosākarā matā;

Yadi ko catthi doso me, khamassu karuṇākara.

‘Women, O foremost in the world, are considered a source of all faults. If there is any fault in me, O compassionate one, forgive me.’

‘‘Itthikānañca pabbajjaṃ, haṃ taṃ yāciṃ punappunaṃ;

Tattha ce atthi doso me, taṃ khamassu narāsabha.

‘Concerning the going forth of women, I begged you again and again. If there is any fault of mine in that, O noblest of men, forgive me.’

‘‘Mayā bhikkhuniyo vīra, tavānuññāya sāsitā;

Tatra ce atthi dunnītaṃ, taṃ khamassu khamādhipa.

‘O hero, the bhikkhunīs were instructed by me with your permission. If there is any wrongdoing there, O lord of forgiveness, forgive it.’

‘‘Akkhante nāma khantabbaṃ, kiṃ bhave guṇabhūsane;

Kimuttaraṃ te vatthāmi, nibbānāya vajantiyā.

‘Patience should be shown to the impatient, but what is there to forgive in one adorned with virtues? What more shall I say to you, who are going to Nibbāna?’

‘‘Suddhe anūne mama bhikkhusaṅghe, lokā ito nissarituṃ khamante;

Pabhātakāle byasanaṅgatānaṃ, disvāna niyyātiva candalekhā.

‘While my community of bhikkhus is pure, faultless, and capable of escaping from this world, she, having seen at daybreak those who have met with disaster, departs like a sliver of the moon.’

‘‘Tadetarā bhikkhuniyo jinaggaṃ, tārāva candānugatā sumeruṃ;

Padakkhiṇaṃ kacca nipacca pāde, ṭhitā mukhantaṃ samudikkhamānā.

Then the other bhikkhunīs, like stars following the moon to Mount Meru, circumambulated the foremost Conqueror, bowed at his feet, and stood gazing at his face.

‘‘Na tittipubbaṃ tava dassanena, cakkhuṃ na sotaṃ tava bhāsitena;

Cittaṃ mamaṃ kevalamekameva, pappuyya taṃ dhammarasena titti.

‘My eye was never satisfied by seeing you, nor my ear by hearing your words; but my mind alone, having attained it, was satisfied by the taste of the Dhamma.’

‘‘Nadato [Pg.152] parisāyaṃ te, vāditabbapahārino;

Ye te dakkhanti vadanaṃ, dhaññā te narapuṅgava.

‘Those who see your face as you roar in the assembly, striking what should be refuted—they are fortunate, O bull among men.’

‘‘Dīghaṅgulī tambanakhe, subhe āyatapaṇhike;

Ye pāde paṇamissanti, tepi dhaññā guṇandhara.

‘Those who will bow to your feet—with long toes, copper-colored nails, beautiful, with elongated heels—they too are fortunate, O bearer of virtues.’

‘‘Madhurāni pahaṭṭhāni, dosagghāni hitāni ca;

Ye te vākyāni suyyanti, tepi dhaññā naruttama.

‘Those by whom your words are heard—sweet and pleasing, destroying hate and beneficial—they too are fortunate, O best of men.’

‘‘Dhaññāhaṃ te mahāvīra, pādapūjanatapparā;

Tiṇṇasaṃsārakantārā, suvākyena sirīmato.

‘I am fortunate because of you, O great hero, intent on honoring your feet; having crossed the wilderness of saṃsāra through the well-spoken words of the glorious one.’

‘‘Tato sā anusāvetvā, bhikkhusaṅghampi subbatā;

Rāhulānandanande ca, vanditvā idamabravi.

Then she, the virtuous one, having made her announcement, and having paid homage to the community of bhikkhus as well as to Rāhula, Ānanda, and Nanda, spoke these words:

‘‘Āsīvisālayasame, rogāvāse kaḷevare;

Nibbindā dukkhasaṅghāṭe, jarāmaraṇagocare.

‘Being disenchanted with this body, comparable to a viper's lair, a dwelling of disease, a mass of suffering, and the domain of aging and death,’

‘‘Nānākalimalākiṇṇe, parāyatte nirīhake;

Tena nibbātumicchāmi, anumaññatha puttakā.

‘filled with various stains of defilement, dependent on others, and without volition—for that reason I wish to attain Nibbāna. Grant me permission, my sons.’

‘‘Nando rāhulabhaddo ca, vītasokā nirāsavā;

Ṭhitācalaṭṭhiti thirā, dhammatamanucintayuṃ.

Nanda and the good Rāhula, rid of sorrow and free from taints, stood firm with unshakable stability, contemplating the nature of things.

‘‘Dhiratthu saṅkhataṃ lolaṃ, asāraṃ kadalūpamaṃ;

Māyāmarīcisadisaṃ, ittaraṃ anavaṭṭhitaṃ.

‘Fie on this conditioned thing, fickle, unsubstantial, like a plantain trunk, similar to an illusion and a mirage, transient, and unstable!’

‘‘Yattha nāma jinassāyaṃ, mātucchā buddhaposikā;

Gotamī nidhanaṃ yāti, aniccaṃ sabbasaṅkhataṃ.

“Even the Conqueror's aunt, the Buddha’s foster-mother Gotamī, must come to death. All conditioned things are impermanent.”

‘‘Ānando ca tadā sekho, sokaṭṭo jinavacchalo;

Tatthassūni karonto so, karuṇaṃ paridevati.

Ānanda, then still a trainee, afflicted by sorrow and devoted to the Conqueror, wept there, making a piteous lament.

‘‘Hā santiṃ gotamī yāti, nūna buddhopi nibbutiṃ;

Gacchati na cireneva, aggiriva nirindhano.

“Alas! Gotamī goes to peace! Surely, the Buddha too will attain Nibbāna before long, like a flame without fuel.”

‘‘Evaṃ vilāpamānaṃ taṃ, ānandaṃ āha gotamī;

Sutasāgaragambhīra, buddhopaṭṭhāna tappara.

To Ānanda, who was thus lamenting, profound as the ocean of learning and ever intent on attending to the Buddha, Gotamī said:

‘‘Na [Pg.153] yuttaṃ socituṃ putta, hāsakāle upaṭṭhite;

Tayā me saraṇaṃ putta, nibbānaṃ tamupāgataṃ.

“It is not fitting to grieve, son, when a time for rejoicing has arisen; through you, my son, I have attained Nibbāna, my refuge.

‘‘Tayā tāta samajjhiṭṭho, pabbajjaṃ anujāni no;

Mā putta vimano hohi, saphalo te parissamo.

“Persuaded by you, dear one, he granted us the going forth. Do not be disheartened, my son; your effort has been fruitful.

‘‘Yaṃ na diṭṭhaṃ purāṇehi, titthikācariyehipi;

Taṃ padaṃ sukumārīhi, sattavassāhi veditaṃ.

“What was not seen by ancient teachers and sectarians, that state was realized by tender seven-year-old girls.

‘‘Buddhasāsanapāleta, pacchimaṃ dassanaṃ tava;

Tattha gacchāmahaṃ putta, gato yattha na dissate.

“Guardian of the Buddha's teaching, this is my last sight of you. I go now, my son, to where one who has gone is not seen.

‘‘Kadāci dhammaṃ desento, khipī lokagganāyako;

Tadāhaṃ āsīsavācaṃ, avocaṃ anukampikā.

“Once, while the Leader of the World was teaching the Dhamma, he sneezed; then I, moved by compassion, uttered this heartfelt wish:

‘‘Ciraṃ jīva mahāvīra, kappaṃ tiṭṭha mahāmune;

Sabbalokassa atthāya, bhavassu ajarāmaro.

“‘Live long, O great hero! Abide for an eon, O great sage! For the welfare of all the world, may you be free from aging and death!’

‘‘Taṃ tathāvādiniṃ buddho, mamaṃ so etadabravi;

Na hevaṃ vandiyā buddhā, yathā vandasi gotamī.

“To me, who spoke thus, the Buddha said this: ‘Not in the way you venerate, Gotamī, should Buddhas be venerated.’

‘‘Kathaṃ carahi sabbaññū, vanditabbā tathāgatā;

Kathaṃ avandiyā buddhā, taṃ me akkhāhi pucchito.

“How, then, O All-Knowing One, should the Tathāgatas be venerated? And in what way are Buddhas not to be venerated? Explain this to me, as I ask you.”

‘‘Āraddhavīriye pahitatte, niccaṃ daḷhaparakkame;

Samagge sāvake passa, etaṃ buddhānavandanaṃ.

“Behold the united disciples, with energy aroused, resolute, ever firm in striving. This is the veneration of the Buddhas.”

‘‘Tato upassayaṃ gantvā, ekikāhaṃ vicintayiṃ;

Samaggaparisaṃ nātho, rodhesi tibhavantago.

Then, going to my dwelling, alone I reflected: “The Master, who has transcended the three realms of existence, restrains the harmonious assembly.”

‘‘Handāhaṃ parinibbissaṃ, mā vipattitamaddasaṃ;

Evāhaṃ cintayitvāna, disvāna isisattamaṃ.

“Come, I will attain final Nibbāna now, lest I see the misfortune. Thinking thus, and having seen the supreme seer,

‘‘Parinibbānakālaṃ me, ārocesiṃ vināyakaṃ;

Tato so samanuññāsi, kālaṃ jānāhi gotamī.

“I announced to the Leader the time of my final Nibbāna; then he consented, saying, ‘Gotamī, know the proper time.’”

‘‘Kilesā jhāpitā mayhaṃ, bhavā sabbe samūhatā;

Nāgova bandhanaṃ chetvā, viharāmi anāsavā.

“My defilements are burnt up, all states of existence are uprooted; like an elephant that has snapped its bonds, I dwell without taints.

‘‘Svāgataṃ [Pg.154] vata me āsi, mama buddhassa santike;

Tisso vijjā anuppattā, kataṃ buddhassa sāsanaṃ.

“Welcome indeed was my coming into the presence of the Buddha. The three knowledges have been attained; the Buddha's teaching has been fulfilled.

‘‘Paṭisambhidā catasso, vimokkhāpi ca aṭṭhime;

Chaḷabhiññā sacchikatā, kataṃ buddhassa sāsanaṃ.

“The four analytical knowledges, and also the eight liberations, the six higher knowledges have been realized; the Buddha's teaching has been fulfilled.”

‘‘Thīnaṃ dhammābhisamaye, ye bālā vimatiṃ gatā;

Tesaṃ diṭṭhippahānatthaṃ, iddhiṃ dassehi gotamī.

“For those foolish ones who are in doubt concerning women's attainment of the Dhamma—to dispel their speculative views, Gotamī, display your psychic power.”

‘‘Tadā nipacca sambuddhaṃ, uppatitvāna ambaraṃ;

Iddhī anekā dassesi, buddhānuññāya gotamī.

Then, having bowed down to the Fully Enlightened One, Gotamī rose up into the sky and, by the Buddha's permission, displayed many kinds of psychic powers.

‘‘Ekikā bahudhā āsi, bahudhā cekikā tathā;

Āvibhāvaṃ tirobhāvaṃ, tirokuṭṭaṃ tironagaṃ.

From one, she became many; from many, she became one again; she appeared and disappeared; she passed through walls and mountains.

‘‘Asajjamānā agamā, bhūmiyampi nimujjatha;

Abhijjamāne udake, agañchi mahiyā yathā.

She went unhindered. She plunged into the earth as if in water. She walked on unbroken water as if on solid ground.

‘‘Sakuṇīva tathākāse, pallaṅkena kamī tadā;

Vasaṃ vattesi kāyena, yāva brahmanivesanaṃ.

Like a bird in the sky, she traveled cross-legged; she exercised control with her body even up to the Brahma realm.

‘‘Sineruṃ daṇḍaṃ katvāna, chattaṃ katvā mahāmahiṃ;

Samūlaṃ parivattetvā, dhārayaṃ caṅkamī nabhe.

Making Sineru a staff and the great earth a parasol, having uprooted it entirely, she held it while walking in the sky.

‘‘Chassūrodayakāleva, lokañcākāsi dhūmikaṃ;

Yugante viya lokaṃ sā, jālāmālākulaṃ akā.

As at the time of the rising of six suns, she made the world smoky; as at the end of an eon, she made the world beset with a tangled mass of flames.

‘‘Mucalindaṃ mahāselaṃ, merumūlanadantare;

Sāsapāriva sabbāni, ekenaggahi muṭṭhinā.

The great Mucalinda rock, and all between the roots of Mount Meru and the rivers—all this she seized like mustard seeds in a single fist.

‘‘Aṅgulaggena chādesi, bhākaraṃ sanisākaraṃ;

Candasūrasahassāni, āveḷamiva dhārayi.

With the tip of her finger, she covered the sun and the moon; thousands of suns and moons she held as if a garland.

‘‘Catusāgaratoyāni, dhārayī ekapāṇinā;

Yugantajaladākāraṃ, mahāvassaṃ pavassatha.

The waters of the four oceans she held in a single hand; like a cloud at the eon’s end, she poured down a mighty rain.

‘‘Cakkavattiṃ saparisaṃ, māpayī sā nabhattale;

Garuḷaṃ dviradaṃ sīhaṃ, vinadantaṃ padassayi.

A universal monarch with his retinue she manifested in the sky; a garuḍa, an elephant, and a lion she displayed, roaring.

‘‘Ekikā [Pg.155] abhinimmitvā, appameyyaṃ bhikkhunīgaṇaṃ;

Puna antaradhāpetvā, ekikā munimabravi.

“Alone, she created an immeasurable host of bhikkhunīs; then, making them vanish again, she spoke to the Sage alone.

‘‘Mātucchā te mahāvīra, tava sāsanakārikā;

Anuppattā sakaṃ atthaṃ, pāde vandāmi cakkhuma.

“Great hero, your maternal aunt, a doer of your teaching, has attained her own goal; I worship your feet, O One with Vision.

‘‘Dassetvā vividhā iddhī, orohitvā nabhattalā;

Vanditvā lokapajjotaṃ, ekamantaṃ nisīdi sā.

“Having displayed various psychic powers, descending from the sky, and worshipping the Light of the World, she sat down to one side.

‘‘Sā vīsavassasatikā, jātiyāhaṃ mahāmune;

Alamettāvatā vīra, nibbāyissāmi nāyaka.

“I am one hundred and twenty years old by birth, O great sage; enough of this, O hero, O leader, I shall now attain final Nibbāna.”

‘‘Tadātivimhitā sabbā, parisā sā katañjalī;

Avocayye kathaṃ āsi, atuliddhiparakkamā.

Then the whole assembly, deeply amazed, with hands joined in reverence, said, “How was it, O noble lady, that you attained such incomparable psychic power and strength?”

‘‘Padumuttaro nāma jino, sabbadhammesu cakkhumā;

Ito satasahassamhi, kappe uppajji nāyako.

“Padumuttara by name was the Victor, the one with vision in all things; a hundred thousand aeons ago, that leader arose.

‘‘Tadāhaṃ haṃsavatiyaṃ, jātāmaccakule ahuṃ;

Sabbopakārasampanne, iddhe phīte mahaddhane.

“Then, in Haṃsavatī, I was born into a family of ministers, endowed with all manner of support, prosperous, thriving, and very wealthy.

‘‘Kadāci pitunā saddhiṃ, dāsīgaṇapurakkhatā;

Mahatā parivārena, taṃ upecca narāsabhaṃ.

“Once, accompanied by my father and attended by a retinue of maids, with a great entourage, I approached that bull among men.

‘‘Vāsavaṃ viya vassantaṃ, dhammameghaṃ anāsavaṃ;

Saradādiccasadisaṃ, raṃsijālasamujjalaṃ.

“Like Vāsava showering the taintless Dhamma-cloud of rain; like the autumn sun, radiant, blazing with a net of rays.

‘‘Disvā cittaṃ pasādetvā, sutvā cassa subhāsitaṃ;

Mātucchaṃ bhikkhuniṃ agge, ṭhapentaṃ naranāyakaṃ.

“Seeing him, my heart was uplifted; and hearing his well-spoken words, I saw the leader of men placing a bhikkhunī, his maternal aunt, at the forefront.

‘‘Sutvā datvā mahādānaṃ, sattāhaṃ tassa tādino;

Sasaṅghassa naraggassa, paccayāni bahūni ca.

“Having heard this, for seven days I gave a great offering and many requisites to that Such One, the foremost of men, together with his Saṅgha.

‘‘Nipacca pādamūlamhi, taṃ ṭhānamabhipatthayiṃ;

Tato mahāparisatiṃ, avoca isisattamo.

“Having bowed at his feet, I aspired to that position. Then, to the great assembly, the supreme sage spoke:

‘‘Yā sasaṅghaṃ abhojesi, sattāhaṃ lokanāyakaṃ;

Tamahaṃ kittayissāmi, suṇātha mama bhāsato.

“‘She who for seven days has fed the world’s leader together with his Saṅgha—her I shall proclaim; listen to my words.

‘‘Satasahassito [Pg.156] kappe, okkākakulasambhavo;

Gotamo nāma gottena, satthā loke bhavissati.

“‘A hundred thousand aeons from now, born in the Okkāka lineage, Gotama by clan-name, a Teacher will arise in the world.

Tassa dhammesu dāyādā, orasā dhammanimmitā;

Gotamī nāma nāmena, hessati satthu sāvikā.

“‘His heir in the Dhamma, his legitimate spiritual child, created by the Dhamma, shall be a female disciple of the Teacher, Gotamī by name.

‘‘Tassa buddhassa mātucchā, jīvitāpādikā ayaṃ;

Rattaññūnañca aggattaṃ, bhikkhunīnaṃ labhissati.

“‘This maternal aunt of that Buddha, his foster-mother, will attain the foremost rank among bhikkhunīs of long standing.’

‘‘Taṃ sutvāna pamoditvā, yāvajīvaṃ tadā jinaṃ;

Paccayehi upaṭṭhitvā, tato kālaṅkatā ahaṃ.

“Hearing this and rejoicing, I then attended to the Victor with requisites for the rest of my life; thence, having passed away, I was reborn.

‘‘Tāvatiṃsesu devesu, sabbakāmasamiddhisu;

Nibbattā dasahaṅgehi, aññe abhibhaviṃ ahaṃ.

“Reborn among the Tāvatiṃsa gods, where all desires are fulfilled, I excelled others in ten respects.

‘‘Rūpasaddehi gandhehi, rasehi phusanehi ca;

Āyunāpi ca vaṇṇena, sukhena yasasāpi ca.

“In forms, sounds, scents, tastes, and touches; and also in lifespan, complexion, happiness, and fame.

‘‘Tathevādhipateyyena, adhigayha virocahaṃ;

Ahosiṃ amarindassa, mahesī dayitā tahiṃ.

“And likewise by sovereign power, having attained this, I shone; I became the beloved chief queen of the lord of the deathless there.

‘‘Saṃsāre saṃsarantīhaṃ, kammavāyusameritā;

Kāsissa rañño visaye, ajāyiṃ dāsagāmake.

“Wandering in saṃsāra, impelled by the wind of kamma, I was born in a village of slaves in the kingdom of Kāsī.

‘‘Pañcadāsasatānūnā, nivasanti tahiṃ tadā;

Sabbesaṃ tattha yo jeṭṭho, tassa jāyā ahosahaṃ.

“Five hundred less fifteen families lived there at that time; I was the wife of the one who was eldest among them all.

‘‘Sayambhuno pañcasatā, gāmaṃ piṇḍāya pāvisuṃ;

Te disvāna ahaṃ tuṭṭhā, saha sabbāhi itthibhi.

“Five hundred self-awakened ones entered the village for alms. Seeing them, I was delighted, along with all the other women.

‘‘Pūgā hutvāva sabbāyo, catumāse upaṭṭhahuṃ;

Ticīvarāni datvāna, saṃsarimha sasāmikā.

“Gathering together, all of us attended to them for four months; having given them the three robes, we, along with our husbands, continued wandering in saṃsāra.

‘‘Tato cutā sabbāpi tā, tāvatiṃsagatā mayaṃ;

Pacchime ca bhave dāni, jātā devadahe pure.

“Having passed away from there, all of us went to Tāvatiṃsa. Now, in this final existence, we were born in the city of Devadaha.

‘‘Pitā añjanasakko me, mātā mama sulakkhaṇā;

Tato kapilavatthusmiṃ, suddhodanagharaṃ gatā.

“My father was Añjana the Sakyan, my mother was Sulakkhaṇā. Then I went to Kapilavatthu, to Suddhodana’s house.

‘‘Sesā [Pg.157] sakyakule jātā, sakyānaṃ gharamāgamuṃ;

Ahaṃ visiṭṭhā sabbāsaṃ, jinassāpādikā ahuṃ.

“The rest, born in the Sakya clan, came to the homes of the Sakyans. I, distinguished among them all, became the Victor’s foster-mother.

‘‘Mama puttobhinikkhamma, buddho āsi vināyako;

Pacchāhaṃ pabbajitvāna, satehi saha pañcahi.

“My son renounced the world and became the Buddha, the Leader. Later, I too went forth, with five hundred women.

‘‘Sākiyānīhi dhīrāhi, saha santisukhaṃ phusiṃ;

Ye tadā pubbajātiyaṃ, amhākaṃ āsu sāmino.

“With the wise Sākiyan women, I experienced the bliss of peace; and those who were our husbands in a former birth also attained their goal.

‘‘Sahapuññassa kattāro, mahāsamayakārakā;

Phusiṃsu arahattaṃ te, sugatenānukampitā.

“As co-doers of merit and makers of the great assembly, they experienced Arahantship, having been shown compassion by the Well-Farer.”

‘‘Tadetarā bhikkhuniyo, āruhiṃsu nabhattalaṃ;

Saṃgatā viya tārāyo, virociṃsu mahiddhikā.

Then those bhikkhunīs ascended to the sky; gathered like stars, they shone with great psychic power.

‘‘Iddhī anekā dassesuṃ, piḷandhavikatiṃ yathā;

Kammāro kanakasseva, kammaññassa susikkhito.

They displayed many psychic powers and various creations, like a skilled and well-trained goldsmith with malleable gold.

‘‘Dassetvā pāṭihīrāni, vicittāni bahūni ca;

Tosetvā vādipavaraṃ, muniṃ saparisaṃ tadā.

Having displayed many varied miracles, they delighted the foremost of debaters, the Sage with his retinue.

‘‘Orohitvāna gaganā, vanditvā isisattamaṃ;

Anuññātā naraggena, yathāṭhāne nisīdisuṃ.

Having descended from the sky, they bowed to the supreme sage; permitted by the leader of men, they sat down in their respective places.

‘‘Ahonukampikā amhaṃ, sabbāsaṃ cira gotamī;

Vāsitā tava puññehi, pattā no āsavakkhayaṃ.

“Oh, how compassionate towards us all you have been for so long, O Gotamī! Imbued with your merits, we have attained the destruction of the taints.

‘‘Kilesā jhāpitā amhaṃ, bhavā sabbe samūhatā;

Nāgīva bandhanaṃ chetvā, viharāma anāsavā.

“Our defilements are burnt away, all states of existence are uprooted; like an elephant that has snapped its bonds, we dwell without taints.

‘‘Svāgataṃ vata no āsi, buddhaseṭṭhassa santike;

Tisso vijjā anuppattā, kataṃ buddhassa sāsanaṃ.

“Welcome indeed was our coming into the presence of the supreme Buddha; the three knowledges have been attained, the Buddha’s teaching is done.

‘‘Paṭisambhidā catasso, vimokkhāpi ca aṭṭhime;

Chaḷabhiññā sacchikatā, kataṃ buddhassa sāsanaṃ.

“The four analytical knowledges, and also these eight liberations, the six higher knowledges have been realized; the Buddha's teaching is done.

‘‘Iddhīsu ca vasī homa, dibbāya sotadhātuyā;

Cetopariyañāṇassa, vasī homa mahāmune.

“We have mastery over psychic powers and over the divine ear-element; we have mastery over the knowledge of penetrating minds, O great Sage.

‘‘Pubbenivāsaṃ [Pg.158] jānāma, dibbacakkhu visodhitaṃ;

Sabbāsavaparikkhīṇā, natthi dāni punabbhavā.

“We know past lives, the divine eye is purified; all taints are utterly destroyed, now there is no more rebirth.

‘‘Atthe dhamme ca nerutte, paṭibhāne ca vijjati;

Ñāṇaṃ amhaṃ mahāvīra, uppannaṃ tava santike.

“In meaning, in the Dhamma, in language, and in ready eloquence, this knowledge has arisen for us in your presence, O Great Hero.

‘‘Asmābhi pariciṇṇosi, mettacittā hi nāyaka;

Anujānāhi sabbāsaṃ, nibbānāya mahāmune.

“You have been attended by us with minds of loving-kindness, O leader. Permit all of us to attain Nibbāna, O great Sage.”

‘‘Nibbāyissāma iccevaṃ, kiṃ vakkhāmi vadantiyo;

Yassa dāni ca vo kālaṃ, maññathāti jinobravi.

When they declared, “We shall attain Nibbāna,” the Victor said: “What more can I say to you who speak thus? Do as you now deem the time is right.”

‘‘Gotamīādikā tāyo, tadā bhikkhuniyo jinaṃ;

Vanditvā āsanā tamhā, vuṭṭhāya āgamiṃsu tā.

Then those bhikkhunīs, led by Gotamī, having bowed to the Victor, rose from their seats and departed.

‘‘Mahatā janakāyena, saha lokagganāyako;

Anusaṃyāyī so vīro, mātucchaṃ yāvakoṭṭhakaṃ.

With a great crowd of people, the world's foremost leader, that hero, followed his maternal aunt, escorting her as far as her dwelling.

‘‘Tadā nipati pādesu, gotamī lokabandhuno;

Saheva tāhi sabbāhi, pacchimaṃ pādavandanaṃ.

Then Gotamī fell at the feet of the Kinsman of the World, together with all those bhikkhunīs, offering a final homage at his feet.

‘‘Idaṃ pacchimakaṃ mayhaṃ, lokanāthassa dassanaṃ;

Na puno amatākāraṃ, passissāmi mukhaṃ tava.

“This is my last sight of the Lord of the World; never again shall I see your face, which has the appearance of the deathless.

‘‘Na ca me vandanaṃ vīra, tava pāde sukomale;

Samphusissati lokagga, ajja gacchāmi nibbutiṃ.

“And my homage, O Hero, shall no more touch your tender feet, O highest in the world; today I go to final extinguishment.”

‘‘Rūpena kiṃ tavānena, diṭṭhe dhamme yathātathe;

Sabbaṃ saṅkhatamevetaṃ, anassāsikamittaraṃ.

“What use is this form of yours, having seen the Dhamma as it truly is? All this is conditioned, offering no solace, transient.”

‘‘Sā saha tāhi gantvāna, bhikkhunupassayaṃ sakaṃ;

Aḍḍhapallaṅkamābhujja, nisīdi paramāsane.

She, having gone with them to her own bhikkhunī residence, assuming the half-lotus posture, sat upon the highest seat.

‘‘Tadā upāsikā tattha, buddhasāsanavacchalā;

Tassā pavattiṃ sutvāna, upesuṃ pādavandikā.

Then laywomen there, devoted to the Buddha’s Dispensation, hearing the news about her, approached to pay homage at her feet.

‘‘Karehi uraṃ pahantā, chinnamūlā yathā latā;

Rodantā karuṇaṃ ravaṃ, sokaṭṭā bhūmipātitā.

Beating their breasts with their hands, like vines with their roots cut, they wailed a piteous cry, and, stricken with sorrow, fell to the ground.

‘‘Mā [Pg.159] no saraṇade nāthe, vihāya gami nibbutiṃ;

Nipatitvāna yācāma, sabbāyo sirasā mayaṃ.

“O giver of refuge, O protector, do not abandon us and go to Nibbāna! Having fallen down, all of us beg with bowed heads.”

‘‘Yā padhānatamā tāsaṃ, saddhā paññā upāsikā;

Tassā sīsaṃ pamajjantī, idaṃ vacanamabravi.

The laywoman who was foremost among them in faith and wisdom, stroking Gotamī’s head, spoke this utterance:

‘‘Alaṃ puttā visādena, mārapāsānuvattinā;

Aniccaṃ saṅkhataṃ sabbaṃ, viyogantaṃ calācalaṃ.

“Enough, my children, with this sorrow that follows in the snare of Māra. All that is conditioned is impermanent, ending in separation, unstable and transient.”

‘‘Tato sā tā visajjitvā, paṭhamaṃ jhānamuttamaṃ;

Dutiyañca tatiyañca, samāpajji catutthakaṃ.

Then, having dismissed them, she attained the first, excellent jhāna; and the second and the third, she attained the fourth as well.

‘‘Ākāsāyatanañceva, viññāṇāyatanaṃ tathā;

Ākiñcaṃ nevasaññañca, samāpajji yathākkamaṃ.

The base of the infinity of space, and likewise the base of the infinity of consciousness, the base of nothingness, and the base of neither-perception-nor-non-perception—these she attained in due order.

‘‘Paṭilomena jhānāni, samāpajjittha gotamī;

Yāvatā paṭhamaṃ jhānaṃ, tato yāvacatutthakaṃ.

In reverse order, Gotamī attained the jhānas, down to the first jhāna, and from there up to the fourth.

‘‘Tato vuṭṭhāya nibbāyi, dīpaccīva nirāsavā;

Bhūmicālo mahā āsi, nabhasā vijjutā pati.

Then, rising from that state, the taintless one was extinguished like the flame of a lamp; a great earthquake occurred, and lightning fell from the sky.

‘‘Panāditā dundubhiyo, parideviṃsu devatā;

Pupphavuṭṭhī ca gaganā, abhivassatha medaniṃ.

Celestial drums resounded, the deities lamented, and a rain of flowers from the sky showered upon the earth.

‘‘Kampito merurājāpi, raṅgamajjhe yathā naṭo;

Sokena cātidīnova, viravo āsi sāgaro.

Even Meru, king of mountains, trembled, like a dancer in the middle of the stage; and the ocean, exceedingly wretched with sorrow, became silent.

‘‘Devā nāgāsurā brahmā, saṃviggāhiṃsu taṅkhaṇe;

Aniccā vata saṅkhārā, yathāyaṃ vilayaṃ gatā.

Gods, nāgas, asuras, and Brahmās were agitated in that moment: ‘Impermanent indeed are conditioned things, for this one has passed away!’

‘‘Yā ce maṃ parivāriṃsu, satthu sāsanakārikā;

Tayopi anupādānā, dīpacci viya nibbutā.

Those who attended me, devoted to the Teacher's instruction, they too, without grasping, have been extinguished like the flame of a lamp.

‘‘Hā yogā vippayogantā, hāniccaṃ sabbasaṅkhataṃ;

Hā jīvitaṃ vināsantaṃ, iccāsi paridevanā.

‘Alas, unions end in separation! Alas, all conditioned things are impermanent! Alas, life ends in destruction!’—thus was the lamentation.

‘‘Tato devā ca brahmā ca, lokadhammānuvattanaṃ;

Kālānurūpaṃ kubbanti, upetvā isisattamaṃ.

Then the gods and Brahmās, having approached the supreme sage, acted in a manner befitting the time, in accordance with the way of the world.

‘‘Tadā [Pg.160] āmantayī satthā, ānandaṃ sutasāgaraṃ;

Gacchānanda nivedehi, bhikkhūnaṃ mātu nibbutiṃ.

Then the Teacher addressed Ānanda, the ocean of learning: ‘Go, Ānanda, announce to the bhikkhus the mother's final extinguishment.’

‘‘Tadānando nirānando, assunā puṇṇalocano;

Gaggarena sarenāha, samāgacchantu bhikkhavo.

Then Ānanda, devoid of joy, with eyes full of tears, spoke with a choked voice: ‘May the bhikkhus assemble.’

‘‘Pubbadakkhiṇapacchāsu, uttarāya ca santike;

Suṇantu bhāsitaṃ mayhaṃ, bhikkhavo sugatorasā.

‘O bhikkhus, sons of the Fortunate One, in the east, south, and west, and in the northern quarter nearby, listen to my words.’

‘‘Yā vaḍḍhayi payattena, sarīraṃ pacchimaṃ mune;

Sā gotamī gatā santiṃ, tārāva sūriyodaye.

‘She who with effort nurtured the last body of the sage—that Gotamī has gone to peace, like a star at sunrise.’

‘‘Buddhamātāpi paññattiṃ, ṭhapayitvā gatāsamaṃ;

Na yattha pañcanettopi, gatiṃ dakkhati nāyako.

‘The Buddha's mother, having laid aside designation, has gone to the unequalled state, a destination that not even the five-eyed Leader can perceive.’

‘‘Yassatthi sugate saddhā, yo ca piyo mahāmune;

Buddhamātussa sakkāraṃ, karotu sugatoraso.

‘Whoever has faith in the Fortunate One, and is dear to the Great Sage, let that son of the Fortunate One pay homage to the Buddha's mother.’

‘‘Sudūraṭṭhāpi taṃ sutvā, sīghamāgacchu bhikkhavo;

Keci buddhānubhāvena, keci iddhīsu kovidā.

Even from distant lands, having heard this, bhikkhus came quickly; some through the Buddha's power, some skilled in psychic powers.

‘‘Kūṭāgāravare ramme, sabbasoṇṇamaye subhe;

Mañcakaṃ samāropesuṃ, yattha suttāsi gotamī.

In the excellent, lovely, and beautiful peaked hall, made entirely of gold, they placed her upon a couch where Gotamī lay.

‘‘Cattāro lokapālā te, aṃsehi samadhārayuṃ;

Sesā sakkādikā devā, kūṭāgāre samaggahuṃ.

Those four world-protectors bore it on their shoulders; the remaining devas, with Sakka at their head, gathered in the peaked hall.

‘‘Kūṭāgārāni sabbāni, āsuṃ pañcasatānipi;

Saradādiccavaṇṇāni, vissakammakatāni hi.

All the peaked halls, five hundred in number, were the color of the autumn sun, indeed crafted by Vissakamma.

‘‘Sabbā tāpi bhikkhuniyo, āsuṃ mañcesu sāyitā;

Devānaṃ khandhamāruḷhā, niyyanti anupubbaso.

All those bhikkhunīs were lying on couches; mounted on the shoulders of devas, they proceeded in succession.

‘‘Sabbaso chāditaṃ āsi, vitānena nabhattalaṃ;

Satārā candasūrā ca, lañchitā kanakāmayā.

The entire vault of the sky was covered by a canopy, adorned with golden stars, moon, and sun.

‘‘Paṭākā ussitānekā, vitatā pupphakañcukā;

Ogatākāsapadumā, mahiyā pupphamuggataṃ.

Countless banners were hoisted, and floral coverings were spread out; lotuses descended from the sky, and blossoms rose up from the earth.

‘‘Dissanti [Pg.161] candasūriyā, pajjalanti ca tārakā;

Majjhaṃ gatopi cādicco, na tāpesi sasī yathā.

The moon and sun were visible, and the stars were shining brightly; and even when the sun was at its zenith, it did not burn, but was like the moon.

‘‘Devā dibbehi gandhehi, mālehi surabhīhi ca;

Vāditehi ca naccehi, saṅgītīhi ca pūjayuṃ.

The devas honored her with divine fragrances, sweet-scented garlands, instrumental music, dancing, and songs.

‘‘Nāgāsurā ca brahmāno, yathāsatti yathābalaṃ;

Pūjayiṃsu ca niyyantiṃ, nibbutaṃ buddhamātaraṃ.

Nāgas, Asuras, and Brahmās, according to their ability and power, honored the Buddha's mother as she went forth, fully extinguished.

‘‘Sabbāyo purato nītā, nibbutā sugatorasā;

Gotamī niyyate pacchā, sakkatā buddhaposikā.

All those extinguished bhikkhunīs, children of the Fortunate One, were led in front; Gotamī, the Buddha's foster-mother, was led behind, honored.

‘‘Purato devamanujā, sanāgāsurabrahmakā;

Pacchā sasāvako buddho, pūjatthaṃ yāti mātuyā.

In front went devas and humans, with Nāgas, Asuras, and Brahmās; behind came the Buddha with his disciples, to pay homage to his mother.

‘‘Buddhassa parinibbānaṃ, nedisaṃ āsi yādisaṃ;

Gotamīparinibbānaṃ, atevacchariyaṃ ahu.

The final passing of the Buddha was not like this; the final passing of Gotamī was exceedingly wonderful.

‘‘Buddho buddhassa nibbāne, nopaṭiyādi bhikkhavo;

Buddho gotaminibbāne, sāriputtādikā tathā.

At the Buddha's Nibbāna, O bhikkhus, the Buddha was not present, nor were Sāriputta and the others; at Gotamī's Nibbāna, it was likewise.

‘‘Citakāni karitvāna, sabbagandhamayāni te;

Gandhacuṇṇapakiṇṇāni, jhāpayiṃsu ca tā tahiṃ.

Having built pyres made of all kinds of fragrant wood and scattered with fragrant powders, they cremated them there.

‘‘Sesabhāgāni ḍayhiṃsu, aṭṭhī sesāni sabbaso;

Ānando ca tadāvoca, saṃvegajanakaṃ vaco.

The remaining parts were burnt, while the bones remained completely; and Ānanda then spoke words that inspire spiritual urgency.

‘‘Gotamī nidhanaṃ yātā, ḍayhañcassa sarīrakaṃ;

Saṅketaṃ buddhanibbānaṃ, na cirena bhavissati.

‘Gotamī has passed away, and her body is being burned; this is a sign that the Buddha's Nibbāna will not be long in coming.’

‘‘Tato gotamidhātūni, tassā pattagatāni so;

Upanāmesi nāthassa, ānando buddhacodito.

Then Ānanda, prompted by the Buddha, brought Gotamī’s relics that were in her bowl and presented them to the Protector.

‘‘Pāṇinā tāni paggayha, avoca isisattamo;

Mahato sāravantassa, yathā rukkhassa tiṭṭhato.

Holding them in his hand, the seventh and best of sages spoke, as of a great, substantial, and steadfast tree:

‘‘Yo so mahattaro khandho, palujjeyya aniccatā;

Tathā bhikkhunisaṅghassa, gotamī parinibbutā.

‘Just as a mighty tree trunk would fall apart through impermanence, so too, for the Bhikkhunī Saṅgha, has Gotamī attained parinibbāna.’

‘‘Aho [Pg.162] acchariyaṃ mayhaṃ, nibbutāyapi mātuyā;

Sārīramattasesāya, natthi sokapariddavo.

‘Ah, how wonderful it is for me! Even though my mother has attained nibbāna, with only a residue of relics remaining, there is no grief or lamentation.’

‘‘Na sociyā paresaṃ sā, tiṇṇasaṃsārasāgarā;

Parivajjitasantāpā, sītibhūtā sunibbutā.

‘She is not to be mourned by others, having crossed the ocean of saṃsāra, having averted distress, become cool, fully extinguished.’

‘‘Paṇḍitāsi mahāpaññā, puthupaññā tatheva ca;

Rattaññū bhikkhunīnaṃ sā, evaṃ dhāretha bhikkhavo.

‘She was wise, of great wisdom, and of broad wisdom as well; she was long-experienced among the bhikkhunīs—thus, bhikkhus, remember her.’

‘‘Iddhīsu ca vasī āsi, dibbāya sotadhātuyā;

Cetopariyañāṇassa, vasī āsi ca gotamī.

‘She had mastery over psychic powers and the divine ear element; Gotamī also had mastery over the knowledge of others’ minds.’

‘‘Pubbenivāsamaññāsi, dibbacakkhu visodhitaṃ;

Sabbāsavaparikkhīṇā, natthi tassā punabbhavo.

‘She knew her past lives, her divine eye was purified; with all taints utterly destroyed, for her there is no more rebirth.’

‘‘Atthadhammaniruttīsu, paṭibhāne tatheva ca;

Parisuddhaṃ ahu ñāṇaṃ, tasmā socaniyā na sā.

‘In meaning, Dhamma, and language, and in inspired speech as well, her knowledge was perfectly pure; therefore she is not to be mourned.’

‘‘Ayoghanahatasseva, jalato jātavedassa;

Anupubbūpasantassa, yathā na ñāyate gati.

‘Just as for a blazing fire struck by an iron hammer, which is gradually extinguished, its destination is not known;’

‘‘Evaṃ sammā vimuttānaṃ, kāmabandhoghatārinaṃ;

Paññāpetuṃ gati natthi, pattānaṃ acalaṃ sukhaṃ.

‘So too for those rightly liberated, who have crossed the flood of the bond of sensuality, there is no destination to be designated, for they have attained unshakable happiness.’

‘‘Attadīpā tato hotha, satipaṭṭhānagocarā;

Bhāvetvā sattabojjhaṅge, dukkhassantaṃ karissathā’’ti. (apa. therī 2.2.97-288);

‘Therefore, be islands unto yourselves, with the foundations of mindfulness as your resort; having developed the seven factors of enlightenment, you will make an end of suffering.’”

Mahāpajāpatigotamītherīgāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Mahāpajāpatī Gotamī is finished.

7. Guttātherīgāthāvaṇṇanā

7. The Commentary on the Verses of the Elder Guttā

Gutte yadatthaṃ pabbajjātiādikā guttāya theriyā gāthā. Ayampi purimabuddhesu katādhikārā tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinantī anukkamena sambhatavimokkhasambhārā hutvā, paripakkakusalamūlā sugatīsuyeva saṃsarantī imasmiṃ buddhuppāde sāvatthiyaṃ brāhmaṇakule nibbattā, guttātissā nāmaṃ ahosi. Sā viññutaṃ patvā upanissayasampattiyā codiyamānā gharāvāsaṃ jigucchantī mātāpitaro anujānāpetvā mahāpajāpatigotamiyā santike pabbaji. Pabbajitvā [Pg.163] ca vipassanaṃ paṭṭhapetvā bhāvanaṃ anuyuñjantiyā tassā cittaṃ cirakālaparicayena bahiddhārammaṇe vidhāvati, ekaggaṃ nāhosi. Satthā disvā taṃ anuggaṇhanto, gandhakuṭiyaṃ yathānisinnova obhāsaṃ pharitvā tassā āsanne ākāse nisinnaṃ viya attānaṃ dassetvā ovadanto –

“Gutte yadatthaṃ pabbajjā,” and so on, are the verses of the Elder Guttā. She too, having made her aspiration under former Buddhas, accumulating wholesome karma that is a supporting condition for release here and there in her existences, gradually amassed the requisites for liberation. With her wholesome roots fully matured, she wandered only in happy destinies until, in this Buddha’s dispensation, she was born in a brahmin family at Sāvatthī and was named Guttā. Having attained maturity and being urged on by the perfection of her supporting conditions, she grew disgusted with household life. After obtaining permission from her parents, she went forth under Mahāpajāpatī Gotamī. After going forth, she established insight and devoted herself to meditation. But her mind, through long habit, strayed toward external objects—it was not one-pointed. The Teacher, seeing her and wishing to help her, while still seated in the Perfumed Chamber, radiated light and showed himself as if seated in the sky near her, and exhorted her:

163.

163.

‘‘Gutte yadatthaṃ pabbajjā, hitvā puttaṃ vasuṃ piyaṃ;

Tameva anubrūhehi, mā cittassa vasaṃ gami.

“Guttā, that purpose for which you went forth, having abandoned son, wealth, and loved ones, that very thing you should cultivate; do not come under the sway of the mind.”

164.

164.

‘‘Cittena vañcitā sattā, mārassa visaye ratā;

Anekajātisaṃsāraṃ, sandhāvanti aviddasū.

“Beings deceived by the mind, delighting in Māra’s domain, the ignorant run through the saṃsāra of countless births.”

165.

165.

‘‘Kāmācchandañca byāpādaṃ, sakkāyadiṭṭhimeva ca;

Sīlabbataparāmāsaṃ, vicikicchaṃ ca pañcamaṃ.

“Sensual desire and ill will, and identity view as well, clinging to rules and observances, and doubt as the fifth.”

166.

166.

‘‘Saṃyojanāni etāni, pajahitvāna bhikkhunī;

Orambhāgamanīyāni, nayidaṃ punarehisi.

“O bhikkhunī, having abandoned these fetters pertaining to the lower shore, 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, having cut the fetters, you will make an end of suffering.”

168.

168.

‘‘Khepetvā jātisaṃsāraṃ, pariññāya punabbhavaṃ;

Diṭṭheva dhamme nicchātā, upasantā carissasī’’ti. – imā gāthā ābhāsi;

“Having destroyed the saṃsāra of birth, having fully understood renewed existence, without craving in this very life, tranquil, you will fare.” These verses he spoke.

Tattha tameva anubrūhehīti yadatthaṃ yassa kilesaparinibbānassa khandhaparinibbānassa ca atthāya. Hitvā puttaṃ vasuṃ piyanti piyāyitabbaṃ ñātiparivaṭṭaṃ bhogakkhandhañca hitvā mama sāsane pabbajjā brahmacariyavāso icchito, tameva vaḍḍheyyāsi sampādeyyāsi. Mā cittassa vasaṃ gamīti dīgharattaṃ rūpādiārammaṇavasena vaḍḍhitassa kūṭacittassa vasaṃ mā gacchi.

Therein, ‘that very thing you should cultivate’ means for the sake of which, that is, for the sake of the final nibbāna of the defilements and the final nibbāna of the aggregates. ‘Having abandoned son, wealth, and loved ones’ means having abandoned the circle of cherished kinsmen and the mass of possessions, for which the going forth in my dispensation and the holy life were desired; you should develop that very thing, accomplish it. ‘Do not come under the sway of the mind’ means do not come under the sway of the deceitful mind, long nurtured by way of sense objects such as forms.

Yasmā cittaṃ nāmetaṃ māyūpamaṃ, yena vañcitā andhaputhujjanā māravasānugā saṃsāraṃ nātivattanti. Tena vuttaṃ ‘‘cittena vañcitā’’tiādi.

For this mind is like an illusion, by which blind worldlings are deceived; following Māra’s dominion, they do not transcend saṃsāra. Therefore, it is said: ‘Deceived by the mind,’ and so on.

Saṃyojanāni [Pg.164] etānīti etāni ‘‘kāmacchandañca byāpāda’’ntiādinā yathāvuttāni pañca bandhanaṭṭhena saṃyojanāni. Pajahitvānāti anāgāmimaggena samucchinditvā. Bhikkhunīti tassā ālapanaṃ. Orambhāgamanīyānīti rūpārūpadhātuto heṭṭhābhāge kāmadhātuyaṃ manussajīvassa hitāni upakārāni tattha paṭisandhiyā paccayabhāvato. Ma-kāro padasandhikaro. ‘‘Oramāgamanīyānī’’ti pāḷi, so evattho. Nayidaṃ punarehisīti orambhāgiyānaṃ saṃyojanānaṃ pahānena idaṃ kāmaṭṭhānaṃ kāmabhavaṃ paṭisandhivasena puna nāgamissasi. Ra-kāro padasandhikaro. ‘‘Ittha’’nti vā pāḷi, itthattaṃ kāmabhavamicceva attho.

‘These fetters’ means these five, as stated beginning with ‘sensual desire and ill will,’ are fetters in the sense of binding. ‘Having abandoned’ means having cut them off by means of the path of the non-returner. ‘Bhikkhunī’ is a term of address to her. ‘Pertaining to the lower shore’ (orambhāgamanīyāni) means conducive to human life in the sense-sphere realm—the lower part below the form and formless realms—because they are conditions for rebirth there. The letter ‘m’ is for euphonic conjunction. The Pāli reading is ‘Oramāgamanīyāni,’ which has the same meaning. ‘You will not come to this world again’ means that by abandoning the fetters pertaining to the lower shore, you will not come again to this sense-sphere place, this sense-sphere existence, by way of rebirth. The letter ‘r’ is for euphonic conjunction. Or the Pāli reading is ‘ittha,’ and the meaning is just this state of being, that is, sense-sphere existence.

Rāganti rūparāgañca arūparāgañca. Mānanti aggamaggavajjhaṃ mānaṃ. Avijjañca uddhaccañcāti etthāpi eseva nayo. Vivajjiyāti vipassanāya vikkhambhetvā. Saṃyojanāni chetvānāti etāni rūparāgādīni pañcuddhambhāgiyāni saṃyojanāni arahattamaggena samucchinditvā. Dukkhassantaṃ karissasīti sabbassāpi vaṭṭadukkhassa pariyantaṃ pariyosānaṃ pāpuṇissasi.

‘Lust’ means both lust for form and lust for the formless. ‘Conceit’ means the conceit to be abandoned by the highest path. For ‘ignorance and restlessness’ too, the same method applies. ‘Having forsaken’ means having suppressed them with insight. ‘Having cut the fetters’ means having completely cut off these five higher fetters, beginning with lust for form, by means of the path of arahantship. ‘You will make an end of suffering’ means you will reach the end, the conclusion, of all the suffering of the round of existence.

Khepetvā jātisaṃsāranti jāti samūlikasaṃsārapavattiṃ pariyosāpetvā. Nicchātāti nittaṇhā. Upasantāti sabbaso kilesānaṃ vūpasamena upasantā. Sesaṃ vuttanayameva.

‘Having destroyed the saṃsāra of birth’ means having brought to an end the process of saṃsāra together with its root. ‘Without craving’ means free from craving. ‘Tranquil’ means tranquil through the complete calming of all defilements. The rest is as previously explained.

Evaṃ satthārā imāsu gāthāsu bhāsitāsu gāthāpariyosāne therī saha paṭisambhidāhi arahattaṃ patvā udānavasena bhagavatā bhāsitaniyāmeneva imā gāthā abhāsi. Teneva tā theriyā gāthā nāma jātā.

Thus, when the Teacher had spoken these verses, at their conclusion the Elder attained arahantship together with the analytical knowledges. As an inspired utterance, she then recited these same verses in the very manner they had been spoken by the Blessed One. For that reason, they became known as the verses of the Elder.

Guttātherīgāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Guttā is finished.

8. Vijayātherīgāthāvaṇṇanā

8. The Commentary on the Verses of the Elder Vijayā

Catukkhattuntiādikā vijayāya theriyā gāthā. Ayampi purimabuddhesu katādhikārā tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinantī, anukkamena paribrūhitakusalamūlā devamanussesu saṃsarantī, imasmiṃ buddhuppāde rājagahe aññatarasmiṃ kulagehe nibbattitvā viññutaṃ patvā khemāya [Pg.165] theriyā gihikāle sahāyikā ahosi. Sā tassā pabbajitabhāvaṃ sutvā ‘‘sāpi nāma rājamahesī pabbajissati kimaṅgaṃ panāha’’nti pabbajitukāmāyeva hutvā khemātheriyā santikaṃ upasaṅkami. Therī tassā ajjhāsayaṃ ñatvā tathā dhammaṃ desesi, yathā saṃsāre saṃviggamānasā sāsane sā abhippasannā bhavissati. Sā taṃ dhammaṃ sutvā saṃvegajātā paṭiladdhasaddhā ca hutvā pabbajjaṃ yāci. Therī taṃ pabbājesi. Sā pabbajitvā katapubbakiccā vipassanaṃ paṭṭhapetvā hetusampannatāya, na cirasseva saha paṭisambhidāhi arahattaṃ patvā attano paṭipattiṃ paccavekkhitvā udānavasena –

“Catukkhattuṃ,” and so on, are the verses of the Elder Vijayā. She, too, having made her aspiration under previous Buddhas, accumulating wholesome kamma here and there in various existences as a foundation for liberation, and gradually developing her wholesome roots, wandered through the round of rebirths among devas and humans. In this Buddha’s dispensation, she was reborn into a certain family in Rājagaha. Having reached maturity, she became a companion of the Elder Khemā during her lay life. Hearing that the chief queen had gone forth, she thought, ‘If she, a royal consort, has gone forth, what then of me?’ Filled with the desire to go forth, she approached the Elder Khemā. The Elder, understanding her inclination, taught her the Dhamma in such a way that, feeling revulsion towards saṃsāra, she became deeply devoted to the Dispensation. Upon hearing that Dhamma, she was filled with a sense of urgency and gained faith, and she requested to go forth. The Elder ordained her. After going forth, having performed her preliminary duties, she established insight meditation. Due to the maturity of her conditions, it was not long before she attained arahantship together with the analytical knowledges. Reflecting on her own practice, she uttered this inspired utterance:

169.

169.

‘‘Catukkhattuṃ pañcakkhattuṃ, vihārā upanikkhamiṃ;

Aladdhā cetaso santiṃ, citte avasavattinī.

“Four times, five times, I went out from my dwelling, not having gained peace of mind, with my own mind unsubdued.”

170.

170.

‘‘Bhikkhuniṃ upasaṅkamma, sakkaccaṃ paripucchahaṃ;

Sā me dhammamadesesi, dhātuāyatanāni ca.

“Having approached a nun, I 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 powers; the enlightenment factors, the Noble Eightfold Path, for the attainment of the ultimate 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 births.”

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 shattered the mass of darkness.”

174.

174.

‘‘Pītisukhena ca kāyaṃ, pharitvā vihariṃ tadā;

Sattamiyā pāde pasāresiṃ, tamokhandhaṃ padāliyā’’ti. –

“Having pervaded the body with rapture and happiness, I then dwelled; on the seventh day I stretched out my feet, having shattered the mass of darkness.”

Imā gāthā abhāsi.

These verses she spoke.

Tattha bhikkhuninti khemātheriṃ sandhāya vadati.

Here, ‘a nun’ is said in reference to the Elder Khemā.

Bojjhaṅgaṭṭhaṅgikaṃ magganti sattabojjhaṅgañca aṭṭhaṅgikañca ariyamaggaṃ. Uttamatthassa pattiyāti arahattassa nibbānasseva vā pattiyā adhigamāya.

‘The enlightenment factors, the eightfold path’ means the seven enlightenment factors and the Noble Eightfold Path. ‘For the attainment of the ultimate goal’ means for the attainment or realization of arahantship or of Nibbāna itself.

Pītisukhenāti [Pg.166] phalasamāpattipariyāpannāya pītiyā sukhena ca. Kāyanti taṃsampayuttaṃ nāmakāyaṃ tadanusārena rūpakāyañca. Pharitvāti phusitvā byāpetvā vā. Sattamiyā pāde pasāresinti vipassanāya āraddhadivasato sattamiyaṃ pallaṅkaṃ bhinditvā pāde pasāresiṃ. Kathaṃ? Tamokhandhaṃ padāliya, appadālitapubbaṃ mohakkhandhaṃ aggamaggañāṇāsinā padāletvā. Sesaṃ heṭṭhā vuttanayameva.

‘With rapture and happiness’ means with the rapture and happiness included in the fruition attainment. ‘The body’ means the associated mental body and, in accordance with that, the physical body. ‘Pervading’ means touching or permeating. ‘On the seventh day I stretched out my feet’ means that on the seventh day from when insight meditation was begun, I broke the cross-legged posture and stretched out my feet. How? By shattering the mass of darkness, that is, by shattering the previously un-shattered mass of delusion with the sword of the knowledge of the supreme path. The rest is just as was explained before.

Vijayātherīgāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Vijayā is finished.

Chakkanipātavaṇṇanā niṭṭhitā.

The Commentary on the Book of the Sixes is finished.

7. Sattakanipāto

7. The Book of the Sevens

1. Uttarātherīgāthāvaṇṇanā

1. The Commentary on the Verses of the Elder Uttarā

Sattakanipāte [Pg.167] musalāni gahetvānāti uttarāya theriyā gāthā. Ayampi purimabuddhesu katādhikārā tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinantī, anukkamena sambhāvitakusalamūlā samupacitavimokkhasambhārā paripakkavimuttiparipācanīyadhammā hutvā, imasmiṃ buddhuppāde sāvatthiyaṃ aññatarasmiṃ kulagehe nibbattitvā uttarāti laddhanāmā anukkamena viññutaṃ patvā paṭācārāya theriyā santikaṃ upasaṅkami. Therī tassā dhammaṃ kathesi. Sā dhammaṃ sutvā saṃsāre jātasaṃvegā sāsane abhippasannā hutvā pabbaji. Pabbajitvā ca katapubbakiccā paṭācārāya theriyā santike vipassanaṃ paṭṭhapetvā bhāvanamanuyuñjantī upanissayasampannatāya indriyānaṃ paripākaṃ gatattā ca na cirasseva vipassanaṃ ussukkāpetvā saha paṭisambhidāhi arahattaṃ pāpuṇi. Arahattaṃ pana patvā attano paṭipattiṃ paccavekkhitvā udānavasena –

In the Book of the Sevens, the verses beginning “Taking up the pestles” are those of the Elder Uttarā. She, too, having made her aspiration under previous Buddhas and having accumulated wholesome karma that is a supporting condition for liberation in various existences, with her wholesome roots developed, her requisites for liberation gathered, and her qualities for ripening liberation matured, was in this Buddha era born into a certain family home in Sāvatthī and given the name Uttarā. In due course, having reached understanding, she approached the Elder Paṭācārā. The Elder taught her the Dhamma. Having heard the Dhamma, with spiritual urgency born regarding saṃsāra and with confidence in the teaching, she went forth. Having gone forth and done her preliminary duties, she established insight meditation under the Elder Paṭācārā. Applying herself to the development of meditation, due to her possession of supporting conditions and the maturity of her faculties, it was not long before she intensified her insight and attained arahantship together with the analytical knowledges. Then, having attained arahantship, reviewing her own practice, she uttered these verses by way of an inspired utterance:

175.

175.

‘‘Musalāni gahetvāna, dhaññaṃ koṭṭenti māṇavā;

Puttadārāni posentā, dhanaṃ vindanti māṇavā.

“Taking up pestles, the young men pound the grain; supporting children and wives, the young men find wealth.”

176.

176.

‘‘Ghaṭetha buddhasāsane, yaṃ katvā nānutappati;

Khippaṃ pādāni dhovitvā, ekamantaṃ nisīdatha.

“Strive in the Buddha’s teaching, doing that which, when done, one does not 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, one-pointed and well-concentrated, reflect upon conditioned phenomena as other, 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 births; 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 shattered the mass of darkness. Then, endowed with the threefold knowledge, I arose; your instruction has been done.”

181.

181.

‘‘Sakkaṃva [Pg.168] devā tidasā, saṅgāme aparājitaṃ;

Purakkhatvā vihassāmi, tevijjāmhi anāsavā’’ti. –

“Like the Tidasā gods honor Sakka, unconquered in battle, I will dwell, honored, with the three knowledges, free from taints.”

Imā gāthā abhāsi.

These verses she spoke.

Tattha cittaṃ upaṭṭhapetvānāti bhāvanācittaṃ kammaṭṭhāne upaṭṭhapetvā. Kathaṃ? Ekaggaṃ susamāhitaṃ paccavekkhathāti paṭipattiṃ avekkhatha, saṅkhāre aniccātipi, dukkhātipi, anattātipi lakkhaṇattayaṃ vipassathāti attho. Idañca ovādakāle attano aññesañca bhikkhunīnaṃ theriyādīnaṃ ovādassa anuvādavasena vuttaṃ. Paṭācārānusāsaninti paṭācārāya theriyā anusiṭṭhiṃ. ‘‘Paṭācārāya sāsana’’ntipi vā pāṭho.

Therein, ‘having established the mind’ means having established the mind of meditation on the meditation subject. How? ‘One-pointed and well-concentrated, reflect’ means to observe the practice, that is, to see with insight the three characteristics of conditioned phenomena as impermanent, as suffering, and as non-self. And this was said at the time of giving instruction, by way of repeating the instruction to herself and to the other nuns, such as the elders. ‘The instruction of Paṭācārā’ means the instruction of the Elder Paṭācārā. Alternatively, the reading is ‘the teaching of Paṭācārā.’”

Atha vuṭṭhāsinti tevijjābhāvappattito pacchā āsanato vuṭṭhāsiṃ. Ayampi therī ekadivasaṃ paṭācārāya theriyā santike kammaṭṭhānaṃ sodhetvā attano vasanaṭṭhānaṃ pavisitvā pallaṅkaṃ ābhujitvā nisīdi. ‘‘Na tāvimaṃ pallaṅkaṃ bhindissāmi, yāva me na anupādāya āsavehi cittaṃ vimuccatī’’ti nicchayaṃ katvā sammasanaṃ ārabhitvā, anukkamena vipassanaṃ ussukkāpetvā maggapaṭipāṭiyā abhiññāpaṭisambhidāparivāraṃ arahattaṃ patvā ekūnavīsatiyā paccavekkhaṇāñāṇāya pavattāya ‘‘idānimhi katakiccā’’ti somanassajātā imā gāthā udānetvā pāde pasāresi aruṇuggamanavelāyaṃ. Tato sammadeva vibhātāya rattiyā theriyā santikaṃ upagantvā imā gāthā paccudāhāsi. Tena vuttaṃ ‘‘katā te anusāsanī’’tiādi. Sesaṃ sabbaṃ heṭṭhā vuttanayameva.

‘Then I arose’ means that after attaining the state of being endowed with the threefold knowledge, I arose from my seat. This Elder, too, one day, having clarified her meditation subject in the presence of the Elder Paṭācārā, entered her own dwelling, sat down folding her legs into the cross-legged posture, and made a resolution: “I will not break this cross-legged posture until my mind is liberated from the taints without clinging.” Having begun her contemplation and gradually intensified her insight, by the sequence of the path she attained arahantship accompanied by the higher knowledges and the analytical knowledges. With the nineteen knowledges of reviewing having occurred, filled with joy, thinking, “Now my task is done,” she uttered these verses and stretched out her legs at the time of dawn. Then, when the night had fully brightened, she approached the Elder and recited these verses back to her. Therefore it is said, “your instruction has been done,” and so on. All the rest is just as was explained before.

Uttarātherīgāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Uttarā is finished.

2. Cālātherīgāthāvaṇṇanā

2. The Commentary on the Verses of the Elder Cālā

Satiṃ upaṭṭhapetvānātiādikā cālāya theriyā gāthā. Ayampi purimabuddhesu katādhikārā tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinitvā imasmiṃ buddhuppāde magadhesu nālakagāme rūpasāribrāhmaṇiyā kucchimhi nibbatti. Tassā nāmaggahaṇadivase cālāti nāmaṃ akaṃsu, tassā kaniṭṭhāya upacālāti, atha tassā kaniṭṭhāya sīsūpacālāti[Pg.169]. Imā tissopi dhammasenāpatissa kaniṭṭhabhaginiyo, imāsaṃ puttānampi tiṇṇaṃ idameva nāmaṃ. Ye sandhāya theragāthāya ‘‘cāle upacāle sīsūpacāle’’ti (theragā. 42) āgataṃ.

The verses beginning “Having established mindfulness” are those of the Elder Cālā. She, too, having made her aspiration under previous Buddhas and having accumulated wholesome karma that is a supporting condition for liberation in various existences, was in this Buddha era born in Magadha, in the village of Nālaka, in the womb of the brahmin woman Rūpasārī. On her naming day, they gave her the name Cālā; her younger sister was named Upacālā, and the next youngest, Sīsūpacālā. These three were the younger sisters of the General of the Dhamma. The three sons of these also had these same names. It is in reference to them that it is said in the Theragāthā: “Cāla, Upacāla, Sīsūpacāla” (Thag 1.42).

Imā pana tissopi bhaginiyo ‘‘dhammasenāpati pabbajī’’ti sutvā ‘‘na hi nūna so orako dhammavinayo, na sā orikā pabbajjā, yattha amhākaṃ ayyo pabbajito’’ti ussāhajātā tibbacchandā assumukhaṃ rudamānaṃ ñātiparijanaṃ pahāya pabbajiṃsu. Pabbajitvā ca ghaṭentiyo vāyamantiyo nacirasseva arahattaṃ pāpuṇiṃsu. Arahattaṃ pana patvā nibbānasukhena phalasukhena viharanti.

Now, these three sisters, upon hearing, “The General of the Dhamma has gone forth,” thought: “Surely, that Dhamma and Discipline is not inferior, nor is that going forth inferior, in which our noble brother has gone forth.” With enthusiasm arisen and with strong desire, they abandoned their kinsfolk and retinue, who were weeping with tearful faces, and went forth. Having gone forth, striving and endeavoring, it was not long before they attained arahantship. Then, having attained arahantship, they dwell with the happiness of Nibbāna and the happiness of the fruition.

Tāsu cālā bhikkhunī ekadivasaṃ pacchābhattaṃ piṇḍapātapaṭikkantā andhavanaṃ pavisitvā divāvihāraṃ nisīdi. Atha naṃ māro upasaṅkamitvā kāmehi upanesi. Yaṃ sandhāya sutte vuttaṃ –

Among them, the nun Cālā, one day after the meal, having returned from the alms-round, entered the Andhavana and sat down for the day’s abiding. Then Māra approached her and tempted her with sensual pleasures. In reference to this, it is said in the sutta:

‘‘Atha kho cālā bhikkhunī pubbaṇhasamayaṃ nivāsetvā pattacīvaraṃ ādāya sāvatthiṃ piṇḍāya pāvisi. Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena andhavanaṃ, tenupasaṅkami divāvihārāya. Andhavanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Atha kho māro pāpimā yena cālā bhikkhunī, tenupasaṅkami, upasaṅkamitvā cālaṃ bhikkhuniṃ etadavocā’’ti (saṃ. ni. 1.167).

Then, in the morning, the bhikkhunī Cālā dressed, took her bowl and robe, and entered Sāvatthī for alms. Having wandered for alms in Sāvatthī, after the meal, on returning from her alms round, she went to the Dark Forest for the day's abiding. Having entered the Dark Forest, she sat down at the foot of a certain tree for the day's abiding. Then Māra the Evil One approached the bhikkhunī Cālā and said to her...

Andhavanamhi divāvihāraṃ nisinnaṃ māro upasaṅkamitvā brahmacariyavāsato vicchinditukāmo ‘‘kaṃ nu uddissa muṇḍāsī’’tiādiṃ pucchi. Athassa satthu guṇe dhammassa ca niyyānikabhāvaṃ pakāsetvā attano katakiccabhāvavibhāvanena tassa visayātikkamaṃ pavedesi. Taṃ sutvā māro dukkhī dummano tatthevantaradhāyi. Atha sā attanā mārena ca bhāsitā gāthā udānavasena kathentī –

While she was seated for the day's abiding in the Dark Forest, Māra approached her, wishing to sever her from the holy life, and asked, "For whom have you shaved your head?" and so on. Then, by declaring the qualities of the Teacher and the liberating nature of the Dhamma, and by making manifest that she had done what was to be done, she made it known that she was beyond his sphere. Hearing this, Māra, sorrowful and dejected, vanished right there. Then she, recounting the verses spoken by Māra and by herself as an inspired utterance, said:

182.

182.

‘‘Satiṃ upaṭṭhapetvāna, bhikkhunī bhāvitindriyā;

Paṭivijjhi padaṃ santaṃ, saṅkhārūpasamaṃ sukhaṃ.

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

183.

183.

‘‘Kaṃ [Pg.170] nu uddissa muṇḍāsi, samaṇī viya dissati;

Na ca rocesi pāsaṇḍe, kimidaṃ carasi momuhā.

For whom have you shaved your head? You appear like a female ascetic. You find no delight in the sectarians—why then do you wander around bewildered?

184.

184.

‘‘Ito bahiddhā pāsaṇḍā, diṭṭhiyo upanissitā;

Na te dhammaṃ vijānanti, na te dhammassa kovidā.

Outside of this are the sectarians, dependent on views; they do not understand 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, without a peer. He taught me the Dhamma for the overcoming of views.

186.

186.

‘‘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 stilling of suffering.

187.

187.

‘‘Tassāhaṃ vacanaṃ sutvā, vihariṃ sāsane ratā;

Tisso vijjā anuppattā, kataṃ buddhassa sāsanaṃ.

Having heard his word, I dwelt delighting in the Teaching. The three knowledges are attained; the Buddha’s instruction has been done.

188.

188.

‘‘Sabbattha vihatā nandī, tamokkhandho padālito;

Evaṃ jānāhi pāpima, nihato tvamasi antakā’’ti. –

Everywhere delight is destroyed, the mass of darkness is shattered. Thus know, O Evil One: you are struck down, O End-maker!

Imā gāthā abhāsi.

She spoke these verses.

Tattha satiṃ upaṭṭhapetvānāti satipaṭṭhānabhāvanāvasena kāyādīsu asubhadukkhāniccānattavasena satiṃ suṭṭhu upaṭṭhitaṃ katvā. Bhikkhunīti attānaṃ sandhāya vadati. Bhāvitindriyāti ariyamaggabhāvanāya bhāvitasaddhādipañcindriyā. Paṭivijjhi padaṃ santanti santaṃ padaṃ nibbānaṃ sacchikiriyāpaṭivedhena paṭivijjhi sacchākāsi. Saṅkhārūpasamanti sabbasaṅkhārānaṃ upasamahetubhūtaṃ. Sukhanti accantasukhaṃ.

Therein, `Having established mindfulness` means: having well established mindfulness on the body and so forth in terms of foulness, suffering, impermanence, and non-self, by means of developing the foundations of mindfulness. `A bhikkhunī`: she speaks referring to herself. `With developed faculties` means: having the five faculties beginning with faith developed by means of the development of the noble path. `Penetrated the peaceful state` means: she penetrated, she realized the peaceful state, Nibbāna, through the penetration of realization. `The stilling of fabrications` means: that which is the cause for the stilling of all fabrications. `Bliss` means: ultimate bliss.

‘‘Kaṃ nu uddissā’’ti gāthā mārena vuttā. Tatrāyaṃ saṅkhepattho – imasmiṃ loke bahū samayā tesañca desetāro bahū eva titthakarā, tesu kaṃ nu kho tvaṃ uddissa muṇḍāsi muṇḍitakesā asi. Na kevalaṃ muṇḍāva, atha kho kāsāvadhāraṇena ca samaṇī viya dissati. Na ca rocesi pāsaṇḍeti tāpasaparibbājakādīnaṃ ādāsabhūte pāsaṇḍe te te samayantare neva rocesi. Kimidaṃ carasi momuhāti kiṃ nāmidaṃ, yaṃ pāsaṇḍavihitaṃ ujuṃ nibbānamaggaṃ pahāya ajja kālikaṃ kumaggaṃ paṭipajjantī ativiya mūḷhā carasi paribbhamasīti.

The verse beginning `For whom have you shaved your head?` was spoken by Māra. Here is the brief meaning: In this world there are many doctrines, and their teachers are numerous sectarians. Among them, for whom have you shaved your head, having shorn your hair? Not only are you shorn, but by wearing the ochre robe you also appear like a female ascetic. `You find no delight in the sectarians` means: you do not delight in those various other doctrines, the sects of ascetics, wanderers, and others, which are their models. `Why then do you wander around bewildered?` means: what is this, that having abandoned the straight path to Nibbāna prescribed by the sectarians, you follow a wrong path for today, wandering about exceedingly deluded?

Taṃ [Pg.171] sutvā therī paṭivacanadānamukhena taṃ tajjentī ‘‘ito bahiddhā’’tiādimāha. Tattha ito bahiddhā pāsaṇḍā nāma ito sammāsambuddhassa sāsanato bahiddhā kuṭīsakabahukārādikā. Te hi sattānaṃ taṇhāpāsaṃ diṭṭhipāsañca ḍenti oḍḍentīti pāsaṇḍāti vuccati. Tenāha – ‘‘diṭṭhiyo upanissitā’’ti sassatadiṭṭhigatāni upecca nissitā, diṭṭhigatāni ādiyiṃsūti attho. Yadaggena ca diṭṭhisannissitā, tadaggena pāsaṇḍasannissitā. Na te dhammaṃ vijānantīti ye pāsaṇḍino sassatadiṭṭhigatasannissitā ‘‘ayaṃ pavatti evaṃ pavattatī’’ti pavattidhammampi yathābhūtaṃ na vijānanti. Na te dhammassa kovidāti ‘‘ayaṃ nivatti evaṃ nivattatī’’ti nivattidhammassāpi akusalā, pavattidhammamaggepi hi te saṃmūḷhā, kimaṅgaṃ pana nivattidhammeti.

Hearing that, the elder nun, rebuking him by way of giving a reply, said the verse beginning `Outside of this`. Here, `sectarians outside of this` means those outside the dispensation of the Perfectly Enlightened One, such as the Kuṭīsaka and Bahukāra groups. They are called `pāsaṇḍā` (sectarians) because they lay a snare (`pāsaṃ ḍenti`) for beings with the snare of craving and the snare of views. Therefore she said, `dependent on views`, meaning they rely on eternalist views; they have adopted those views. And to the extent that they rely on views, to that extent they rely on sectarianism. `They do not understand the Dhamma` means: those sectarians who rely on eternalist views do not understand the Dhamma of the ongoing process as it really is, thinking, 'This process proceeds in this way.' `Nor are they skilled in the Dhamma` means: they are also unskilled in the Dhamma of cessation. For they are confused even about the path of the Dhamma of the ongoing process, so what more of the Dhamma of cessation?

Evaṃ pāsaṇḍavādānaṃ aniyyānikataṃ dassetvā idāni kaṃ nu uddissa muṇḍāsīti pañhaṃ vissajjetuṃ ‘‘atthi sakyakule jāto’’tiādi vuttaṃ. Tattha diṭṭhīnaṃ samatikkamanti sabbāsaṃ diṭṭhīnaṃ samatikkamanupāyaṃ diṭṭhijālaviniveṭhanaṃ. Sesaṃ vuttanayameva.

Having thus shown the non-liberating nature of the sectarians' doctrines, now, to answer the question, `For whom have you shaved your head?`, the verse beginning `There is one born in the Sakyan clan` was spoken. Therein, `the overcoming of views` means the method for overcoming all views, the disentangling from the net of views. The rest is as has been explained.

Cālātherīgāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Therī Cālā is concluded.

3. Upacālātherīgāthāvaṇṇanā

3. The Commentary on the Verses of the Therī Upacālā

Satimatītiādikā upacālāya theriyā gāthā. Tassā vatthu cālāya theriyā vatthumhi vuttameva. Ayampi hi cālā viya pabbajitvā vipassanaṃ paṭṭhapetvā arahattaṃ patvā udānentī –

The verses beginning with `Mindful` belong to the Therī Upacālā. Her story is just as was told in the story of the Therī Cālā. For she too, like Cālā, having gone forth, established insight, and attained arahantship, uttered this inspired utterance:

189.

189.

‘‘Satimatī cakkhumatī, bhikkhunī bhāvitindriyā;

Paṭivijjhi padaṃ santaṃ, akāpurisasevita’’nti. –

Mindful, clear-sighted, a bhikkhunī with faculties developed, she penetrated the peaceful state, frequented by noble persons.

Imaṃ gāthaṃ abhāsi.

She spoke this verse.

Tattha satimatīti satisampannā, pubbabhāge paramena satinepakkena samannāgatā hutvā pacchā ariyamaggassa bhāvitattā sativepullappattiyā uttamāya satiyā samannāgatāti attho. Cakkhumatīti paññācakkhunā samannāgatā, ādito udayatthagāminiyā paññāya ariyāya nibbedhikāya samannāgatā [Pg.172] hutvā paññāvepullappattiyā paramena paññācakkhunā samannāgatāti vuttaṃ hoti. Akāpurisasevitanti alāmakapurisehi uttamapurisehi ariyehi buddhādīhi sevitaṃ.

Here, `mindful` means endowed with mindfulness; the meaning is that in the initial stage she was endowed with supreme skill in mindfulness, and later, because the noble path was developed, she attained the fullness of mindfulness and was endowed with supreme mindfulness. `Clear-sighted` means endowed with the eye of wisdom; it is said that from the beginning she was endowed with noble, penetrative wisdom that comprehends arising and passing away, and having attained the fullness of wisdom, she was endowed with the supreme eye of wisdom. `Frequented by noble persons` means frequented by superior persons, by noble ones such as the Buddhas, who are not ignoble men.

‘‘Kinnu jātiṃ na rocesī’’ti gāthā theriṃ kāmesu upahāretukāmena mārena vuttā. ‘‘Kiṃ nu tvaṃ bhikkhuni na rocesī’’ti (saṃ. ni. 1.167) hi mārena puṭṭhā therī āha – ‘‘jātiṃ khvāhaṃ, āvuso, na rocemī’’ti. Atha naṃ māro jātassa kāmā paribhogā, tasmā jātipi icchitabbā, kāmāpi paribhuñjitabbāti dassento –

The verse beginning `Why do you not delight in birth?` was spoken by Māra, who wished to entice the elder nun with sensual pleasures. For when asked by Māra, 'Bhikkhunī, in what do you not delight?' (SN 1.167), the elder nun said, 'Friend, I do not delight in birth.' Then Māra, showing that for one who is born there is the enjoyment of sensual pleasures, and that therefore birth should be desired and sensual pleasures should be enjoyed, said:

190.

190.

‘‘Kinnu jātiṃ na rocesi, jāto kāmāni bhuñjati;

Bhuñjāhi kāmaratiyo, māhu pacchānutāpinī’’ti. –

Why do you not delight in birth? One who is born enjoys sensual pleasures. Enjoy sensual delights, lest you later be regretful.

Gāthamāha.

He spoke this verse.

Tassattho – kiṃ nu taṃ kāraṇaṃ, yena tvaṃ upacāle jātiṃ na rocesi na roceyyāsi, na taṃ kāraṇaṃ atthi. Yasmā jāto kāmāni bhuñjati idha jāto kāmaguṇasaṃhitāni rūpādīni paṭisevanto kāmasukhaṃ paribhuñjati. Na hi ajātassa taṃ atthi, tasmā bhuñjāhi kāmaratiyo kāmakhiḍḍāratiyo anubhava. Māhu pacchānutāpinī ‘‘yobbaññe sati vijjamānesu bhogesu na mayā kāmasukhamanubhūta’’nti pacchānutāpinī mā ahosi. Imasmiṃ loke dhammā nāma yāvadeva atthādhigamattho attho ca kāmasukhatthoti pākaṭoyamatthoti adhippāyo.

Its meaning is: What is the reason, Upacālā, that you do not delight, that you would not delight, in birth? There is no such reason. For `one who is born enjoys sensual pleasures` means: one who is born in this world, partaking of forms and other sense objects connected with the strands of sensual pleasure, enjoys sensual happiness. This does not exist for one who is unborn. Therefore, `enjoy sensual delights`, experience the pleasures of sensual sport. `Lest you later be regretful` means: do not be one who later regrets, thinking, 'When youth was present and possessions were available, I did not experience sensual happiness.' The intention is that this meaning is obvious: in this world, so-called principles exist only for the attainment of a purpose, and that purpose is for sensual happiness.

Taṃ sutvā therī jātiyā dukkhanimittataṃ attano ca tassa visayātikkamaṃ vibhāvetvā tajjentī –

Hearing this, the Therī, having made clear the sign of suffering in birth and her own transcendence of that sphere, admonished him:

191.

191.

‘‘Jātassa maraṇaṃ hoti, hatthapādāna chedanaṃ;

Vadhabandhapariklesaṃ, jāto dukkhaṃ nigacchati.

“For one who is born, there is death; the cutting off of hands and feet; slaughter, imprisonment, and affliction—one who is born encounters suffering.

192.

192.

‘‘Atthi sakyakule jāto, sambuddho aparājito;

So me dhammamadesesi, jātiyā samatikkamaṃ.

“There is one born in the Sakyan clan, the Perfectly Enlightened One, the Unconquered. He taught me the Dhamma for the transcendence of birth.

193.

193.

‘‘Dukkhaṃ [Pg.173] 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 instruction has been done.

195.

195.

‘‘Sabbattha vihatā nandī, tamokkhandho padālito;

Evaṃ jānāhi pāpima, nihato tvamasi antakā’’ti. –

“Everywhere delight has been destroyed, the mass of darkness has been shattered; thus know, O Evil One, you are struck down, O Ender!”

Imā gāthā abhāsi.

These verses she spoke.

Tattha jātassa maraṇaṃ hotīti yasmā jātassa sattassa maraṇaṃ hoti, na ajātassa. Na kevalaṃ maraṇameva, atha kho jarārogādayo yattakānatthā, sabbepi te jātassa honti jātihetukā. Tenāha bhagavā – ‘‘jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavantī’’ti (mahāva. 1; vibha. 225; udā. 1). Tenevāha – ‘‘hatthapādāna chedana’’nti hatthapādānaṃ chedanaṃ jātasseva hoti, na ajātassa. Hatthapādachedanāpadesena cettha bāttiṃsa kammakāraṇāpi dassitā evāti daṭṭhabbaṃ. Tenevāha – ‘‘vadhabandhapariklesaṃ, jāto dukkhaṃ nigacchatī’’ti. Jīvitaviyojanamuṭṭhippahārādisaṅkhātaṃ vadhapariklesañceva andubandhanādisaṅkhātaṃ bandhapariklesaṃ aññañca yaṃkiñci dukkhaṃ nāma taṃ sabbaṃ jāto eva nigacchati, na ajāto, tasmā jātiṃ na rocemīti.

Herein, ‘for one who is born, there is death’ means that death occurs for a being who is born, not for one who is unborn. Not only death, but also aging, sickness, and whatever other misfortunes there are—all these occur to one who is born, being caused by birth. Therefore, the Blessed One said: ‘With birth as condition, aging and death, sorrow, lamentation, pain, grief, and despair come into being’ (Mahāvagga 1; Vibhaṅga 225; Udāna 1). For this reason she said: ‘The cutting off of hands and feet’—the cutting off of hands and feet occurs only for one who is born, not for one who is unborn. Here, it should be understood that the thirty-two kinds of judicial tortures are also indicated by the mention of cutting off hands and feet. For this reason she said: ‘Slaughter, imprisonment, and affliction—one who is born encounters suffering.’ The affliction of slaughter, reckoned as deprivation of life, blows with fists, and the like; the affliction of imprisonment, reckoned as confinement in stocks and the like; and whatever else is called suffering—all that is encountered only by one who is born, not by one who is unborn. Therefore, I do not delight in birth.

Idāni jātiyā kāmānañca accantameva attanā samatikkantabhāvaṃ mūlato paṭṭhāya dassentī – ‘‘atthi sakyakule jāto’’tiādimāha. Tattha aparājitoti kilesamārādinā kenaci na parājito. Satthā hi sabbābhibhū sadevakaṃ lokaṃ aññadatthu abhibhavitvā ṭhito, tasmā aparājito. Sesaṃ vuttanayattā uttānameva.

Now, showing that she herself had completely transcended birth and sensual pleasures, starting from the root, she spoke, beginning: ‘There is one born in the Sakyan clan.’ Here, ‘unconquered’ means not conquered by anyone, such as by the defilements or Māra. For the Teacher, the all-conqueror, stands having truly conquered the world with its devas; therefore, he is unconquered. The rest is clear, in the manner already stated.

Upacālātherīgāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Therī Upacālā is concluded.

Sattakanipātavaṇṇanā niṭṭhitā.

The Commentary on the Book of Sevens is concluded.

8. Aṭṭhakanipāto

8. The Book of Eights

1. Sīsūpacālātherīgāthāvaṇṇanā

1. The Commentary on the Verses of the Therī Sīsūpacālā

Aṭṭhakanipāte [Pg.174] bhikkhunī sīlasampannātiādikā sīsūpacālāya theriyā gāthā. Imissāpi vatthu cālāya theriyā vatthumhi vuttanayameva. Ayampi hi āyasmato dhammasenāpatissa pabbajitabhāvaṃ sutvā sayampi ussāhajātā pabbajitvā katapubbakiccā vipassanaṃ paṭṭhapetvā, ghaṭentī vāyamantī nacirasseva arahattaṃ pāpuṇi. Arahattaṃ patvā phalasamāpattisukhena viharantī ekadivasaṃ attano paṭipattiṃ paccavekkhitvā katakiccāti somanassajātā udānavasena –

In the Book of Eights are the verses of the Therī Sīsūpacālā, beginning: “A bhikkhunī accomplished in virtue.” Her story is just as was related in the story of the Therī Cālā. For she, too, having heard about the going forth of the venerable General of the Dhamma, was inspired and went forth herself. Having fulfilled her preliminary duties, she established insight and, striving and exerting herself, before long attained arahantship. Having attained arahantship, she dwelt experiencing the bliss of fruition attainment. One day, reflecting on her own practice, she became joyful that her task was done and uttered this inspired utterance:

196.

196.

‘‘Bhikkhunī sīlasampannā, indriyesu susaṃvutā;

Adhigacche padaṃ santaṃ, asecanakamojava’’nti. – gāthamāha;

“A bhikkhunī accomplished in virtue, well-restrained in the senses, may attain the peaceful state, the unadulterated essence.”

Tattha sīlasampannāti parisuddhena bhikkhunisīlena samannāgatā paripuṇṇā. Indriyesu susaṃvutāti manacchaṭṭhesu indriyesu suṭṭhu saṃvutā, rūpādiārammaṇe iṭṭhe rāgaṃ, aniṭṭhe dosaṃ, asamapekkhane mohañca pahāya suṭṭhu pihitindriyā. Asecanakamojavanti kenaci anāsittakaṃ ojavantaṃ sabhāvamadhuraṃ sabbassāpi kilesarogassa vūpasamanosadhabhūtaṃ ariyamaggaṃ, nibbānameva vā. Ariyamaggampi hi nibbānatthikehi paṭipajjitabbato kilesapariḷāhābhāvato ca padaṃ santanti vattuṃ vaṭṭati.

Here, ‘accomplished in virtue’ means endowed with the pure bhikkhunī precepts, fully complete. ‘Well-restrained in the senses’ means well-guarded in the six sense faculties, including the mind, having abandoned lust for pleasant objects, aversion for unpleasant ones, and delusion in the face of the indifferent, thus keeping the senses securely restrained. ‘The unadulterated essence’ means that which is uninfused by anything, possessing an essence, naturally sweet, a medicine for the calming of all diseases of the defilements—that is, the noble path, or indeed Nibbāna itself. For the noble path, too, because it is to be practiced by those who seek Nibbāna and because of the absence of the burning of the defilements, may rightly be called ‘the peaceful state.’

197.

197.

‘‘Tāvatiṃsā ca yāmā ca, tusitā cāpi devatā;

Nimmānaratino devā, ye devā vasavattino;

Tattha cittaṃ paṇīdhehi, yattha te vusitaṃ pure’’ti. –

“The Tāvatiṃsa and the Yāma, and the Tusita deities also, the Nimmānaratī devas, and those devas who wield power—direct your mind there, where you have dwelt before.”

Ayaṃ gāthā kāmasaggesu nikantiṃ uppādehīti tattha uyyojanavasena theriṃ samāpattiyā cāvetukāmena mārena vuttā.

This verse was spoken by Māra, who wished to make the Therī fall from her meditative attainment by way of urging her toward the heavens of sensual desire, thinking, “Let me arouse longing in her.”

Tattha sahapuññakārino tettiṃsa janā yattha upapannā, taṃ ṭhānaṃ tāvatiṃsanti. Tattha nibbattā sabbepi devaputtā tāvatiṃsā. Keci pana ‘‘tāvatiṃsāti [Pg.175] tesaṃ devānaṃ nāmamevā’’ti vadanti. Dvīhi devalokehi visiṭṭhaṃ dibbaṃ sukhaṃ yātā upayātā sampannāti yāmā. Dibbāya sampattiyā tuṭṭhā pahaṭṭhāti tusitā. Pakatipaṭiyattārammaṇato atirekena ramitukāmatākāle yathārucite bhoge nimminitvā ramantīti nimmānaratino. Cittaruciṃ ñatvā parehi nimmitesu bhogesu vasaṃ vattentīti vasavattino. Tattha cittaṃ paṇīdhehīti tasmiṃ tāvatiṃsādike devanikāye tava cittaṃ ṭhapehi, upapajjanāya nikantiṃ karohi. Cātumahārājikānaṃ bhogā itarehi nihīnāti adhippāyena tāvatiṃsādayova vuttā. Yattha te vusitaṃ pureti yesu devanikāyesu tayā pubbe vutthaṃ. Ayaṃ kira pubbe devesu uppajjantī, tāvatiṃsato paṭṭhāya pañcakāmasagge sodhetvā puna heṭṭhato otarantī, tusitesu ṭhatvā tato cavitvā idāni manussesu nibbattā.

Here, the place where the thirty-three people who performed merit together were reborn is ‘Tāvatiṃsa.’ All the devas born there are Tāvatiṃsa. Some, however, say that ‘Tāvatiṃsa’ is simply the name of those devas. Those who have gone to, approached, and are endowed with a divine happiness superior to that of the two lower deva worlds are the ‘Yāma.’ Those who are satisfied and elated with divine prosperity are the ‘Tusita.’ Those who, when they wish to enjoy themselves beyond the scope of ordinarily prepared objects, create pleasures as they wish and enjoy them are the ‘Nimmānaratī.’ Those who, knowing the preferences of others, wield power over the pleasures created by them are the ‘Vasavattino.’ ‘Direct your mind there’ means: place your mind on that company of devas, such as the Tāvatiṃsa; create a longing to be reborn there. With the thought that the pleasures of the Cātumahārājikas are inferior to the others, only the Tāvatiṃsa and so on were mentioned. ‘Where you have dwelt before’ means: in which companies of devas you have previously dwelt. It is said that she was previously born among the devas and, starting from the Tāvatiṃsa realm, she cleared a path through the five heavens of sensual pleasure, then descended again from the top, stayed in the Tusita realm, passed away from there, and was now reborn among humans.

Taṃ sutvā therī – ‘‘tiṭṭhatu, māra, tayā vuttakāmaloko. Aññopi sabbo loko rāgaggiādīhi āditto sampajjalito. Na tattha viññūnaṃ cittaṃ ramatī’’ti kāmato ca lokato ca attano vinivattitamānasataṃ dassetvā māraṃ tajjentī –

Hearing this, the Therī, showing that her mind was turned away from sensual pleasures and from the world, rebuked Māra, saying: “Let it be, Māra, this sensual world you speak of. The entire world is ablaze and aflame with the fires of lust and the like. The mind of the wise finds no delight there.”

198.

198.

Yāmā ca‘‘tāvatiṃsā ca yāmā ca, tusitā cāpi devatā;

Nimmānaratino devā, ye devā vasavattino.

“The Tāvatiṃsa and the Yāma, and the Tusita deities also, the Nimmānaratī devas, and those devas who wield power—

199.

199.

‘‘Kālaṃ kālaṃ bhavā bhavaṃ, sakkāyasmiṃ purakkhatā;

Avītivattā sakkāyaṃ, jātimaraṇasārino.

“From time to time, from existence to existence, they are attached to personal identity; not having transcended personal identity, they are bound for birth and death.

200.

200.

‘‘Sabbo ādīpito loko, sabbo loko padīpito;

Sabbo pajjalito loko, sabbo loko pakampito.

“The whole world is ablaze, the whole world is alight; the whole world is aflame, the whole world is trembling.

201.

201.

‘‘Akampiyaṃ atuliyaṃ, aputhujjanasevitaṃ;

Buddho dhammamadesesi, tattha me nirato mano.

“The unshakable, the incomparable, not frequented by ordinary people—the Buddha taught me that Dhamma, and in that 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 his teaching. The three knowledges have been attained; the Buddha’s instruction has been done.

203.

203.

‘‘Sabbattha [Pg.176] vihatā nandī, tamokkhandho padālito;

Evaṃ jānāhi pāpima, nihato tvamasi antakā’’ti. –

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

Imā gāthā abhāsi.

These verses she spoke.

Tattha kālaṃ kālanti taṃ taṃ kālaṃ. Bhavā bhavanti bhavato bhavaṃ. Sakkāyasminti khandhapañcake. Purakkhatāti purakkhārakārino. Idaṃ vuttaṃ hoti – māra, tayā vuttā tāvatiṃsādayo devā bhavato bhavaṃ upagacchantā aniccatādianekādīnavākule sakkāye patiṭṭhitā, tasmā tasmiṃ bhave uppattikāle, vemajjhakāle, pariyosānakāleti tasmiṃ tasmiṃ kāle sakkāyameva purakkhatvā ṭhitā. Tato eva avītivattā sakkāyaṃ nissaraṇābhimukhā ahutvā sakkāyatīrameva anuparidhāvantā jātimaraṇasārino rāgādīhi anugatattā punappunaṃ jātimaraṇameva anussaranti, tato na vimuccantīti.

Here, 'time after time' means at each particular time. 'Existence after existence' means from existence to existence. 'Sakkāyasmiṃ' refers to the five aggregates. 'Purakkhatā' means making them foremost. This is what is said: 'Māra, the gods you mentioned—the Tāvatiṃsa and others—approaching existence after existence, are established in the mass of identity (sakkāya), fraught with impermanence and many dangers. Thus, at the time of arising, the time of maintenance, and the time of dissolution in that existence, they remain fixated on identity. Therefore, not having gone beyond identity and not having turned towards escape from it, but circling merely along the shore of identity, having birth and death as their essence, followed by lust and the like, they repeatedly call to mind birth and death, and so they are not freed.'

Sabbo ādīpito lokoti, māra, na kevalaṃ tayā vuttakāmalokoyeva dhātuttayasaññito, sabbopi loko rāgaggiādīhi ekādasahi āditto. Tehiyeva punappunaṃ ādīpitatāya padīpito. Nirantaraṃ ekajālībhūtatāya pajjalito. Taṇhāya sabbakilesehi ca ito cito ca kampitatāya calitatāya pakampito.

'The whole world is ablaze,' Māra—not only the world of sensual pleasures you speak of, the threefold world, but the entire world is burning with the eleven fires of lust and so on. Because it is repeatedly set ablaze by these, it is 'burning.' Because it is continuously one mass of flames, it is 'in flames.' Because it is shaken and moved here and there by craving and all defilements, it is 'trembling.'

Evaṃ āditte pajjalite pakampite ca loke kenacipi kampetuṃ cāletuṃ asakkuṇeyyatāya akampiyaṃ, guṇato ‘‘ettako’’ti tuletuṃ asakkuṇeyyatāya attanā sadisassa abhāvato ca atuliyaṃ. Buddhādīhi ariyehi eva gocarabhāvanābhigamato sevitattā aputhujjanasevitaṃ. Buddho bhagavā maggaphalanibbānappabhedaṃ navavidhaṃ lokuttaradhammaṃ mahākaruṇāya sañcoditamānaso adesesi sadevakassa lokassa kathesi pavedesi. Tattha tasmiṃ ariyadhamme mayhaṃ mano nirato abhirato, na tato vinivattatīti attho. Sesaṃ heṭṭhā vuttanayameva.

Thus, in this world—ablaze, in flames, and trembling—it is 'unshaken' because it cannot be shaken or moved by anything; it is 'incomparable' because it cannot be measured in terms of qualities, and because there is nothing equal to it. It is 'not frequented by the ordinary' because it is frequented and resorted to only by the noble ones, such as the Buddhas. The Blessed One, his mind moved by great compassion, taught, spoke, and revealed the ninefold supramundane Dhamma—distinguished as path, fruit, and Nibbāna—to the world with its gods. In that noble Dhamma, my mind delights and rejoices, and does not turn away from it. The rest is as previously explained.

Sīsūpacālātherīgāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Nun Sīsūpacālā is finished.

Aṭṭhakanipātavaṇṇanā niṭṭhitā.

The commentary on the Book of Eights is finished.

9. Navakanipāto

9. The Book of Nines

1. Vaḍḍhamātutherīgāthāvaṇṇanā

1. The Commentary on the Verses of the Elder Nun Vaḍḍhamātā

Navakanipāte [Pg.177] mā su te vaḍḍha lokamhītiādikā vaḍḍhamātāya theriyā gāthā. Ayampi purimabuddhesu katādhikārā tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinantī, anukkamena sambhatavimokkhasambhārā hutvā imasmiṃ buddhuppāde bhārukacchakanagare kulagehe nibbattitvā vayappattā patikulaṃ gatā ekaṃ puttaṃ vijāyi. Tassa vaḍḍhoti nāmaṃ ahosi. Tato paṭṭhāya sā vaḍḍhamātāti voharīyittha. Sā bhikkhūnaṃ santike dhammaṃ sutvā paṭiladdhasaddhā puttaṃ ñātīnaṃ niyyādetvā bhikkhunupassayaṃ gantvā pabbaji. Ito paraṃ yaṃ vattabbaṃ, taṃ vaḍḍhattherassa vatthumhi (theragā. aṭṭha. 2.vaḍḍhattheragāthāvaṇṇanā) āgatameva. Vaḍḍhattherañhi attano puttaṃ santaruttaraṃ ekakaṃ bhikkhunupassaye attano dassanatthāya upagataṃ ayaṃ therī ‘‘kasmā tvaṃ ekako santaruttarova idhāgato’’ti codetvā ovadantī –

In the Book of Nines, the verses beginning with 'Mā su te vaḍḍha lokamhī' are the verses of the elder nun Vaḍḍhamātā. She too, having made aspirations under former Buddhas, accumulating wholesome karma conducive to liberation in various existences, gradually became one who had gathered the requisites for liberation. In this Buddha’s dispensation, she was reborn in a family in the city of Bhārukaccha. When she came of age, she went to her husband's family and gave birth to a son. His name was Vaḍḍha. From then on, she was known as Vaḍḍhamātā. After hearing the Dhamma from the monks, she gained faith, entrusted her son to her relatives, and went to the nuns’ residence to go forth. What is to be said next has already been stated in the story of the Elder Vaḍḍha (Theragāthā Commentary 2, Commentary on the Verses of the Elder Vaḍḍha). For when the Elder Vaḍḍha, her son, came alone and in a hurry to the nuns’ residence to see her, this elder nun, admonishing and advising him, said:

204.

204.

‘‘Mā su te vaḍḍha lokamhi, vanatho ahu kudācanaṃ;

Mā puttaka punappunaṃ, ahu dukkhassa bhāgimā.

“May you, Vaḍḍha, never have any craving in the world; do not, my son, be a partaker of suffering again and again.

205.

205.

‘‘Sukhañhi vaḍḍha munayo, anejā chinnasaṃsayā;

Sītibhūtā damappattā, viharanti anāsavā.

“For happy, Vaḍḍha, are the sages, unstirred, with doubts cut off; cooled, having attained self-control, they dwell without taints.

206.

206.

‘‘Tehānuciṇṇaṃ isīhi, maggaṃ dassanapattiyā;

Dukkhassantakiriyāya, tvaṃ vaḍḍha anubrūhayā’’ti. –

“That path practiced by the seers for the attainment of vision, for making an end of suffering—that, Vaḍḍha, you should cultivate.”

Imā tisso gāthā abhāsi.

She spoke these three verses.

Tattha mā su te vaḍḍha lokamhi, vanatho ahu kudācananti sūti nipātamattaṃ. Vaḍḍha, puttaka, sabbasmimpi sattaloke, saṅkhāraloke ca kilesavanatho tuyhaṃ kadācipi mā ahu mā ahosi. Tattha kāraṇamāha – ‘‘mā, puttaka, punappunaṃ, ahu dukkhassa bhāgimā’’ti vanathaṃ anucchindanto taṃ nimittassa punappunaṃ aparāparaṃ jātiādidukkhassa bhāgī mā ahosi.

Here, in 'Mā su te vaḍḍha lokamhi, vanatho ahu kudācanaṃ,' the word 'su' is merely an emphatic particle. Vaḍḍha, my child, in the entire world of beings and world of formations, may the thicket of defilements never arise for you at any time; may it not have arisen. She states the reason for this: 'May you not, my child, again and again, become a partaker of suffering.' This means: by not cutting off that craving, may you not, on account of that cause, become a partaker of suffering, such as birth, again and again, successively.

Evaṃ [Pg.178] vanathassa asamucchede ādīnavaṃ dassetvā idāni samucchede ānisaṃsaṃ dassentī ‘‘sukhañhi vaḍḍhā’’tiādimāha. Tassattho – puttaka, vaḍḍha moneyyadhammasamannāgatena munayo, ejāsaṅkhātāya taṇhāya abhāvena anejā, dassanamaggeneva pahīnavicikicchatāya chinnasaṃsayā, sabbakilesapariḷāhābhāvena sītibhūtā, uttamassa damathassa adhigatattā damappattā anāsavā khīṇāsavā sukhaṃ viharanti, na tesaṃ etarahi cetodukkhaṃ atthi, āyatiṃ pana sabbampi dukkhaṃ na bhavissateva.

Having thus shown the danger in the non-eradication of craving, she now shows the benefit in its eradication, saying, 'For happy, Vaḍḍha…' and so on. Its meaning is this: My child, Vaḍḍha, they are 'sages' because they are endowed with the qualities of a sage; they are 'unstirred' due to the absence of craving, which is known as 'stirring'; they have their 'doubts cut off' because doubt is abandoned by the path of vision alone; they are 'cooled' due to the absence of the burning of all defilements; they have 'attained self-control' because they have attained the highest taming; they are 'taintless,' that is, their taints are destroyed, and they dwell happily. For them, there is no mental suffering now, and in the future, all suffering will certainly not exist.

Yasmā cetevaṃ, tasmā tehānuciṇṇaṃ isīhi…pe… anubrūhayāti tehi khīṇāsavehi isīhi anuciṇṇaṃ paṭipannaṃ samathavipassanāmaggaṃ ñāṇadassanassa adhigamāya sakalassāpi vaṭṭadukkhassa antakiriyāya vaḍḍha, tvaṃ anubrūhaya vaḍḍheyyāsīti.

“Since this is so, therefore, 'That path practiced by the seers… you should cultivate.' This means: the path of serenity and insight, practiced and followed by those seers whose taints are destroyed—that path, for the attainment of knowledge and vision, for the complete ending of all the suffering of the round of existence—you, Vaḍḍha, should cultivate it, you should develop it.”

Taṃ sutvā vaḍḍhatthero ‘‘addhā mama mātā arahatte patiṭṭhitā’’ti cintetvā tamatthaṃ pavedento –

Hearing that, the Elder Vaḍḍha, thinking, 'Surely my mother is established in arahantship,' declared that meaning, saying:

207.

207.

‘‘Visāradāva bhaṇasi, etamatthaṃ janetti me;

Maññāmi nūna māmike, vanatho te na vijjatī’’ti. – gāthamāha;

“Confidently you speak this matter, my mother; I think, surely, dear one, no craving is found in you.”

Tattha visāradāva bhaṇasi, etamatthaṃ janetti meti ‘‘mā su te vaḍḍha lokamhi, vanatho ahu kudācana’’nti etamatthaṃ etaṃ ovādaṃ, amma, vigatasārajjā katthaci alaggā anallīnāva hutvā mayhaṃ vadasi. Tasmā maññāmi nūna māmike, vanatho te na vijjatīti, nūna māmike mayhaṃ, amma, gehasitapemamattopi vanatho tuyhaṃ mayi na vijjatīti maññāmi, na māmikāti attho.

Here, 'Confidently you speak this matter, my mother' means: 'Mother, you speak this meaning, this advice, beginning with “May you, Vaḍḍha, never have any craving in the world,” to me, being free from hesitation, unattached and not clinging anywhere.' Therefore, 'I think, surely, dear one, no craving is found in you' means: 'Surely, my dear mother, I think that not even the slightest craving rooted in home-based affection for me exists in you.' The meaning is, 'you are not attached to me.'

Taṃ sutvā therī ‘‘aṇumattopi kileso katthacipi visaye mama na vijjatī’’ti vatvā attano katakiccataṃ pakāsentī –

Hearing that, the elder nun, saying, 'Not even the slightest defilement exists in me regarding any object anywhere,' revealed that she had done what was to be done:

208.

208.

‘‘Ye keci vaḍḍha saṅkhārā, hīnā ukkaṭṭhamajjhimā;

Aṇūpi aṇumattopi, vanatho me na vijjati.

“Whatever formations there are, Vaḍḍha, inferior, superior, or middling; regarding them, not even a minute or slight craving is found in me.

209.

209.

‘‘Sabbe [Pg.179] me āsavā khīṇā, appamattassa jhāyato;

Tisso vijjā anuppattā, kataṃ buddhassa sāsana’’nti. –

“All my taints are destroyed, as I meditated diligently; the three true knowledges are attained, the Buddha's teaching has been done.”

Imaṃ gāthādvayamāha.

She spoke this pair of verses.

Tattha ye kecīti aniyamavacanaṃ. Saṅkhārāti saṅkhatadhammā. Hīnāti lāmakā patikuṭṭhā. Ukkaṭṭhamajjhimāti paṇītā ceva majjhimā ca. Tesu vā asaṅkhatā hīnā jātisaṅkhatā ukkaṭṭhā, ubhayavimissitā majjhimā. Hīnehi vā chandādīhi nibbattitā hīnā, majjhimehi majjhimā, paṇītehi ukkaṭṭhā. Akusalā dhammā vā hīnā, lokuttarā dhammā ukkaṭṭhā, itarā majjhimā. Aṇūpi aṇumattopīti na kevalaṃ tayi eva, atha kho ye keci hīnādibhedabhinnā saṅkhārā. Tesu sabbesu aṇūpi aṇumattopi atiparittakopi vanatho mayhaṃ na vijjati.

Here, 'whatever' is an indefinite expression. 'Formations' refers to conditioned phenomena. 'Inferior' means base and repulsive. 'Superior and middling' refers to refined and average. Or, among these, the unconditioned is inferior, the birth-conditioned is superior, and that which is a mixture of both is middling. Or, those produced by inferior intentions and so on are inferior, by middling are middling, and by refined are superior. Or, unwholesome phenomena are inferior, supramundane phenomena are superior, and the others are middling. 'Not even a minute or slight' means: not only in you, but in whatever formations are distinguished by the divisions of inferior and so on—in all of them, not even a minute, slight, or most insignificant craving is found in me.

Tattha kāraṇamāha – ‘‘sabbe me āsavā khīṇā, appamattassa jhāyato’’ti. Tattha appamattassa jhāyatoti appamattāya jhāyantiyā, liṅgavipallāsena hetaṃ vuttaṃ. Ettha ca yasmā tisso vijjā anuppattā, tasmā kataṃ buddhassa sāsanaṃ. Yasmā appamattā jhāyinī, tasmā sabbe me āsavā khīṇā, aṇūpi aṇumattopi vanatho me na vijjatīti yojanā.

Here, the reason is stated: 'All my taints are destroyed, as I meditate diligently.' Here, 'as I meditate diligently' means 'as she meditates diligently'; this is said through a change of gender. And in this context, because the threefold knowledge has been attained, the Buddha's teaching has been accomplished. Because she meditates diligently, therefore, 'all my taints are destroyed, not even the slightest or most minute craving exists in me'—this is the interpretation.

Evaṃ vuttaovādaṃ aṅkusaṃ katvā sañjātasaṃvego thero vihāraṃ gantvā divāṭṭhāne nisinno vipassanaṃ vaḍḍhetvā arahattaṃ patvā attano paṭipattiṃ paccavekkhitvā sañjātasomanasso mātu santikaṃ gantvā aññaṃ byākaronto –

Having received this advice, taking it as a goad, the elder, filled with spiritual urgency, went to the monastery. Sitting in his daytime dwelling, he developed insight and attained arahantship. Reviewing his own practice, filled with gladness, he went to his mother, announcing his attainment:

210.

210.

‘‘Uḷāraṃ vata me mātā, patodaṃ samavassari;

Paramatthasañhitā gāthā, yathāpi anukampikā.

Truly great was the goad my mother showered upon me; her verses contained the highest meaning, as if from one full of compassion.

211.

211.

‘‘Tassāhaṃ vacanaṃ sutvā, anusiṭṭhiṃ janettiyā;

Dhammasaṃvegamāpādiṃ, yogakkhemassa pattiyā.

Hearing her words, my mother's instruction, I attained a sense of spiritual urgency in the Dhamma, for the attainment of security from bondage.

212.

212.

‘‘Sohaṃ padhānapahitatto, rattindivamatandito;

Mātarā codito sante, aphusiṃ santimuttama’’nti. –

So I, with mind directed to exertion, unremitting day and night, urged on by my mother, touched the supreme peace.

Imā tisso gāthā abhāsi.

He spoke these three verses.

Atha [Pg.180] therī attano vacanaṃ aṅkusaṃ katvā puttassa arahattappattiyā ārādhitacittā tena bhāsitagāthā sayaṃ paccanubhāsi. Evaṃ tāpi theriyā gāthā nāma jātā.

Then the elder nun, her mind gladdened at her son's attainment of arahantship, herself repeated the verses he had spoken. Thus, these verses too came to be known as the elder nun's verses.

Tattha uḷāranti vipulaṃ mahantaṃ. Patodanti ovādapatodaṃ. Samavassarīti sammā pavattesi vatāti yojanā. Ko pana so patodoti āha ‘‘paramatthasañhitā gāthā’’ti. Taṃ ‘‘mā su te, vaḍḍha, lokamhī’’tiādikā gāthā sandhāya vadati. Yathāpi anukampikāti yathā aññāpi anuggāhikā, evaṃ mayhaṃ mātā pavattinivattivibhāvanagāthāsaṅkhātaṃ uḷāraṃ patodaṃ pājanadaṇḍakaṃ mama ñāṇavegasamuttejaṃ pavattesīti attho.

Here, 'great' means vast and immense. 'Goad' refers to the goad of admonition. 'Samavassari' means 'she rightly set it forth, indeed'; this is the connection. What was that goad? He says, 'Verses connected with the ultimate meaning,' referring to the verse beginning, 'May craving never arise in you, Vaḍḍha, in this world.' 'As if from one full of compassion' means just as another who is helpful, so too my mother, with verses which explain arising and cessation, set forth for me a great goad, a driving stick to spur the swiftness of my wisdom—this is the meaning.

Dhammasaṃvegamāpādinti ñāṇabhayāvahattā ativiya mahantaṃ bhiṃsanaṃ saṃvegaṃ āpajjiṃ.

'I attained a sense of spiritual urgency in the Dhamma' means that, because of the fear inherent in insight knowledge, I experienced an exceedingly great and frightening spiritual urgency.

Padhānapahitattoti catubbidhasammappadhānayogena dibbānaṃ paṭipesitacitto. Aphusiṃ santimuttamanti anuttaraṃ santiṃ nibbānaṃ phusiṃ adhigacchinti attho.

'With mind directed to exertion' means one whose mind has rejected even divine states by means of the application of the fourfold right effort. 'I touched the supreme peace' means I touched, I attained the unsurpassed peace, Nibbāna—this is the meaning.

Vaḍḍhamātutherīgāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Nun Vaḍḍhamātā is concluded.

Navakanipātavaṇṇanā niṭṭhitā.

The Commentary on the Book of Nines is concluded.

10. Ekādasakanipāto

10. The Book of Elevens

1. Kisāgotamītherīgāthāvaṇṇanā

1. The Commentary on the Verses of the Elder Nun Kisāgotamī

Ekādasakanipāte [Pg.181] kalyāṇamittatātiādikā kisāgotamiyā theriyā gāthā. Ayaṃ kira padumuttarassa bhagavato kāle haṃsavatīnagare kulagehe nibbattitvā viññutaṃ patvā ekadivasaṃ satthu santike dhammaṃ suṇantī satthāraṃ ekaṃ bhikkhuniṃ lūkhacīvaradhārīnaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. Sā kappasatasahassaṃ devamanussesu saṃsarantī imasmiṃ buddhuppāde sāvatthiyaṃ duggatakule nibbatti. Gotamītissā nāmaṃ ahosi. Kisasarīratāya pana ‘‘kisāgotamī’’ti voharīyittha. Taṃ patikulaṃ gataṃ duggatakulassa dhītāti paribhaviṃsu. Sā ekaṃ puttaṃ vijāyi. Puttalābhena cassā sammānaṃ akaṃsu. So panassā putto ādhāvitvā paridhāvitvā kīḷanakāle kālamakāsi. Tenassā sokummādo uppajji.

In the Book of Elevens, the verses beginning 'Good friendship...' belong to the Elder Nun Kisāgotamī. It is said that in the time of the Blessed One Padumuttara, she was born into a family in the city of Haṃsavatī. Having reached maturity, one day while listening to the Dhamma in the presence of the Teacher, she saw the Teacher placing a certain nun, a wearer of coarse robes, in the foremost position. Having performed a foundational act of merit, she aspired to that same position. For a hundred thousand eons, she wandered among devas and humans. In this Buddha-era, she was reborn into a poor family in Sāvatthī. Her name was Gotamī. But because of her emaciated body, she was called 'Kisāgotamī.' When she went to her husband's family, they scorned her as the daughter of a poor household. She gave birth to a son, and with the gain of a son, they showed her respect. But that son of hers, while running about and playing, passed away. Because of that, a madness born of grief arose in her.

Sā ‘‘ahaṃ pubbe paribhavapattā hutvā puttassa jātakālato paṭṭhāya sakkāraṃ pāpuṇiṃ, ime mayhaṃ puttaṃ bahi chaḍḍetumpi vāyamantī’’ti sokummādavasena matakaḷevaraṃ aṅkenādāya ‘‘puttassa me bhesajjaṃ dethā’’ti gehadvārapaṭipāṭiyā nagare vicarati. Manussā ‘‘bhesajjaṃ kuto’’ti paribhāsanti. Sā tesaṃ kathaṃ na gaṇhāti. Atha naṃ eko paṇḍitapuriso ‘‘ayaṃ puttasokena cittavikkhepaṃ pattā, etissā bhesajjaṃ dasabaloyeva jānissatī’’ti cintetvā, ‘‘amma, tava puttassa bhesajjaṃ sammāsambuddhaṃ upasaṅkamitvā pucchā’’ti āha. Sā satthu dhammadesanāvelāyaṃ vihāraṃ gantvā ‘‘puttassa me bhesajjaṃ detha bhagavā’’ti āha. Satthā tassā upanissayaṃ disvā ‘‘gaccha nagaraṃ pavisitvā yasmiṃ gehe koci matapubbo natthi, tato siddhatthakaṃ āharā’’ti āha. Sā ‘‘sādhu, bhante’’ti tuṭṭhamānasā nagaraṃ pavisitvā paṭhamageheyeva ‘‘satthā mama puttassa bhesajjatthāya siddhatthakaṃ āharāpeti. Sace etasmiṃ gehe koci matapubbo natthi, siddhatthakaṃ me dethā’’ti āha. Ko idha mate gaṇetuṃ sakkotīti. Kiṃ tena hi alaṃ siddhatthakehīti dutiyaṃ tatiyaṃ gharaṃ gantvā buddhānubhāvena vigatummādā pakaticitte ṭhitā cintesi – ‘‘sakalanagare [Pg.182] ayameva niyamo bhavissati, idaṃ hitānukampinā bhagavatā diṭṭhaṃ bhavissatī’’ti saṃvegaṃ labhitvā tatova bahi nikkhamitvā puttaṃ āmakasusāne chaḍḍetvā imaṃ gāthamāha –

In a state of grief-induced madness, thinking, 'I, who was formerly scorned, have received honor since the time of my son's birth, yet these people are even trying to throw my son out!', she took the dead body on her hip and wandered through the city, going from door to door, saying, 'Give me medicine for my son!' People mocked her, saying, 'From where will you get medicine?' She paid no heed to their words. Then a wise man, thinking, 'This woman has become mentally distraught from grief for her son; only the one with Ten Powers will know the medicine for her,' said to her, 'Mother, go to the Perfectly Enlightened One and ask for medicine for your son.' She went to the monastery at the time of the Teacher’s Dhamma discourse and said, 'Blessed One, give me medicine for my son!' The Teacher, seeing her spiritual potential, said, 'Go, enter the city, and from whatever house in which no one has previously died, bring back a mustard seed.' Saying, 'Very well, venerable sir,' with a delighted mind, she entered the city and at the very first house said, 'The Teacher is having me bring a mustard seed for my son's medicine. If in this house no one has previously died, give me a mustard seed.' They replied, 'Who here can count the dead?' 'Then enough with the mustard seeds!' she thought. Going to a second and a third house, through the power of the Buddha her madness vanished and she was established in her natural mind. She thought: 'This must be the rule in the entire city. This must have been seen by the Blessed One, who is compassionate for my welfare.' Gaining a sense of spiritual urgency, she went out from there, left her son in a charnel ground for uncremated bodies, and spoke this verse:

‘‘Na gāmadhammo nigamassa dhammo, na cāpiyaṃ ekakulassa dhammo;

Sabbassa lokassa sadevakassa, eseva dhammo yadidaṃ aniccatā’’ti. (apa. therī 2.3.82);

"This is not the way of a village, nor the way of a town, nor is this the way of a single family. For the entire world, including its devas, this is the way: namely, impermanence."

Evañca pana vatvā satthu santikaṃ agamāsi. Atha naṃ satthā ‘‘laddho te, gotami, siddhatthako’’ti āha. ‘‘Niṭṭhitaṃ, bhante, siddhatthakena kammaṃ, patiṭṭhā pana me hothā’’ti āha. Athassā satthā –

Having spoken thus, she went to the Teacher. Then the Teacher asked her, 'Gotami, did you get the mustard seed?' She replied, 'Venerable sir, the business with the mustard seed is finished. Now, be a support for me.' Then the Teacher spoke to her:

‘‘Taṃ puttapasusammattaṃ, byāsattamanasaṃ naraṃ;

Suttaṃ gāmaṃ mahoghova, maccu ādāya gacchatī’’ti. (dha. pa. 287) –

"That person whose mind is infatuated with children and livestock, whose mind is attached—death seizes and carries him away, like a great flood a sleeping village."

Gāthamāha.

He spoke this verse.

Gāthāpariyosāne yathāṭhitāva sotāpattiphale patiṭṭhāya satthāraṃ pabbajjaṃ yāci. Satthā pabbajjaṃ anujāni. Sā satthāraṃ tikkhattuṃ padakkhiṇaṃ katvā vanditvā bhikkhunupassayaṃ gantvā pabbajitvā upasampadaṃ labhitvā nacirasseva yonisomanasikārena kammaṃ karontī vipassanaṃ vaḍḍhesi. Athassā satthā –

At the conclusion of the verse, standing right where she was, she was established in the fruit of stream-entry and asked the Teacher for the going forth. The Teacher granted her the going forth. She circumambulated the Teacher three times, paid homage, and went to the nuns' quarters. Having gone forth and received the full ordination, not long after, applying herself with wise attention, she developed insight. Then the Teacher addressed her:

‘‘Yo ca vassasataṃ jīve, apassaṃ amataṃ padaṃ;

Ekāhaṃ jīvitaṃ seyyo, passato amataṃ pada’’nti. (dha. pa. 114) –

"Better than a life of one hundred years without seeing the deathless state, is a single day's life for one who sees the deathless state."

Imaṃ obhāsagāthamāha.

He spoke this verse of illumination.

Sā gāthāpariyosāne arahattaṃ pāpuṇitvā parikkhāravalañje paramukkaṭṭhā hutvā tīhi lūkhehi samannāgataṃ cīvaraṃ pārupitvā vicari. Atha naṃ satthā jetavane nisinno bhikkhuniyo paṭipāṭiyā ṭhānantare ṭhapento lūkhacīvaradhārīnaṃ aggaṭṭhāne ṭhapesi. Sā attano paṭipattiṃ paccavekkhitvā ‘‘satthāraṃ nissāya mayā ayaṃ viseso laddho’’ti kalyāṇamittatāya pasaṃsāmukhena imā gāthā abhāsi –

At the end of the verse, she attained arahantship. Becoming supreme in the austere use of requisites, she went about wearing a coarse robe. Then the Teacher, seated in Jetavana, while establishing the nuns in their respective ranks, placed her in the foremost position among the wearers of coarse robes. Reflecting on her own practice, and thinking, 'It is by relying on the Teacher that I have gained this distinction,' she spoke these verses by way of praising good friendship:

213.

213.

‘‘Kalyāṇamittatā [Pg.183] muninā, lokaṃ ādissa vaṇṇitā;

Kalyāṇamitte bhajamāno, api bālo paṇḍito assa.

"Good friendship has been praised by the Sage with regard 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 persons should be associated with; thus wisdom grows for those who associate. By associating with good persons, one may be freed from all sufferings."

215.

215.

‘‘Dukkhañca vijāneyya, dukkhassa ca samudayaṃ nirodhaṃ;

Aṭṭhaṅgikañca maggaṃ, cattāripi ariyasaccāni.

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

216.

216.

‘‘Dukkho itthibhāvo, akkhāto purisadammasārathinā;

Sapattikampi hi dukkhaṃ, appekaccā sakiṃ vijātāyo.

"The state of womanhood is suffering, declared by the Tamer of persons to be tamed; having a co-wife is also suffering; some women give birth only once."

217.

217.

‘‘Galake api kantanti, sukhumāliniyo visāni khādanti;

Janamārakamajjhagatā, ubhopi byasanāni anubhonti.

"They even cut their throats; delicate women consume poison. Caught in the midst of a deadly birth, both experience calamities."

218.

218.

‘‘Upavijaññā gacchantī, addasāhaṃ patiṃ mataṃ;

Panthamhi vijāyitvāna, appattāva sakaṃ gharaṃ.

"Going along, about to give birth, I saw my dead husband; having given birth on the path, 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 has died on the path—wretched me! 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 you of a ruined family, you wretched one, 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 dwelt in the midst of the charnel ground, and have even eaten the flesh of my sons; of a ruined family, despised by all, a widow, I have attained the Deathless."

222.

222.

‘‘Bhāvito me maggo, ariyo aṭṭhaṅgiko amatagāmī;

Nibbānaṃ sacchikataṃ, dhammādāsaṃ avekkhiṃhaṃ.

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

223.

223.

‘‘Ahamamhi kantasallā, ohitabhārā katañhi karaṇīyaṃ;

Kisāgotamī therī, vimuttacittā imaṃ bhaṇī’’ti.

"I am one with the arrow removed, my burden laid down, what was to be done is done; the Elder Kisāgotamī, with a liberated mind, spoke this."

Tattha kalyāṇamittatāti kalyāṇo bhaddo sundaro mitto etassāti kalyāṇamitto. Yo yassa sīlādiguṇasamādapetā, aghassa ghātā, hitassa vidhātā, evaṃ sabbākārena upakāro mitto [Pg.184] hoti, so puggalo kalyāṇamitto, tassa bhāvo kalyāṇamittatā, kalyāṇamittavantatā. Munināti satthārā. Lokaṃ ādissa vaṇṇitāti kalyāṇamitte anugantabbanti sattalokaṃ uddissa –

Herein, 'good friendship' (kalyāṇamittatā) means the state of having a good friend (kalyāṇamitto), who is good, excellent, and fine. Whoever endows another with virtues such as morality, is a destroyer of misfortune, and a provider of benefit—such a person is a helpful friend in every way. The state of such a person is good friendship, the condition of having a good friend. 'By the Sage' means by the Teacher. 'Praised with regard to the world' means, having aimed at the world of beings, it was praised with the thought that 'good friends should be followed'.

‘‘Sakalamevidaṃ, ānanda, brahmacariyaṃ yadidaṃ kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā’’ (saṃ. ni. 5.2). ‘‘Kalyāṇamittassetaṃ, meghiya, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa yaṃ sīlavā bhavissati pātimokkhasaṃvarasaṃvuto viharissatī’’ti (udā. 31) ca evamādinā pasaṃsitā.

"'This entire holy life, Ānanda, is this: good friendship, good companionship, good association.' (SN 5.2) 'For a monk who has a good friend, Meghiya, a good companion, a good associate, it is to be expected that he will be virtuous, that he will abide restrained by the Pātimokkha restraint.' (Ud 31) And it is praised by these and other such sayings.

Kalyāṇamitte bhajamānotiādi kalyāṇamittatāya ānisaṃsadassanaṃ. Tattha api bālo paṇḍito assāti kalyāṇamitte bhajamāno puggalo pubbe sutādivirahena bālopi samāno assutasavanādinā paṇḍito bhaveyya.

The phrase 'associating with good friends,' and so on, shows the benefit of good friendship. Herein, 'even a fool may become wise' means that a person who associates with good friends, though previously a fool due to a lack of learning and so on, may become wise by hearing what has not been heard before, and so on.

Bhajitabbā sappurisāti bālassāpi paṇḍitabhāvahetuto buddhādayo sappurisā kālena kālaṃ upasaṅkamanādinā sevitabbā. Paññā tathā pavaḍḍhati bhajantānanti kalyāṇamitte bhajantānaṃ tathā paññā vaḍḍhati brūhati pāripūriṃ gacchati. Yathā tesu yo koci khattiyādiko bhajamāno sappurise sabbehipi jātiādidukkhehi pamucceyyāti yojanā.

'Good persons should be associated with' means that because it is a cause for even a fool to become wise, good persons such as the Buddhas should be served from time to time by approaching them and so on. 'Thus wisdom grows for those who associate' means that for those who associate with good friends, wisdom grows, increases, and reaches fulfillment. The construction is: just as among them, whoever, be it a noble or another, associates with good persons, may be freed from all sufferings such as birth and so on.

Muccanavidhiṃ pana kalyāṇamittavidhinā dassetuṃ ‘‘dukkhañca vijāneyyā’’tiādi vuttaṃ. Tattha cattāri ariyasaccānīti dukkhañca dukkhasamudayañca nirodhañca aṭṭhaṅgikaṃ maggañcāti imāni cattāri ariyasaccāni vijāneyya paṭivijjheyyāti yojanā.

Now, to show the method of liberation through the method of good friendship, the verse beginning 'One should understand suffering' was spoken. Herein, 'the Four Noble Truths' means that one should understand, that is, penetrate, these Four Noble Truths: suffering, the origin of suffering, its cessation, and the Eightfold Path. This is the construction.

‘‘Dukkho itthibhāvo’’tiādikā dve gāthā aññatarāya yakkhiniyā itthibhāvaṃ garahantiyā bhāsitā. Tattha dukkho itthibhāvo akkhātoti capalatā, gabbhadhāraṇaṃ, sabbakālaṃ parapaṭibaddhavuttitāti evamādīhi ādīnavehi itthibhāvo dukkhoti, purisadammasārathinā bhagavatā kathito. Sapattikampi dukkhanti sapattavāso sapattiyā saddhiṃ saṃvāsopi [Pg.185] dukkho, ayampi itthibhāve ādīnavoti adhippāyo. Appekaccā sakiṃ vijātāyoti ekaccā itthiyo ekavārameva vijātā, paṭhamagabbhe vijāyanadukkhaṃ asahantiyo. Galake api kantantīti attano gīvampi chindanti. Sukhumāliniyo visāni khādantīti sukhumālasarīrā attano sukhumālabhāvena khedaṃ avisahantiyo visānipi khādanti. Janamārakamajjhagatāti janamārako vuccati mūḷhagabbho. Mātugāmajanassa mārako, majjhagatā janamārakā kucchigatā, mūḷhagabbhāti attho. Ubhopi byasanāni anubhontīti gabbho gabbhinī cāti dvepi janā maraṇañca māraṇantikabyasanāni ca pāpuṇanti. Apare pana bhaṇanti ‘‘janamārakā nāma kilesā, tesaṃ majjhagatā kilesasantānapatitā ubhopi jāyāpatikā idha kilesapariḷāhavasena, āyatiṃ duggatiparikkilesavasena byasanāni pāpuṇantī’’ti. Imā kira dve gāthā sā yakkhinī purimattabhāve attano anubhūtadukkhaṃ anussaritvā āha. Therī pana itthibhāve ādīnavavibhāvanāya paccanubhāsantī avoca.

The two verses beginning 'The state of womanhood is suffering' were spoken by a certain yakkhinī who was censuring the state of womanhood. Herein, 'the state of womanhood is suffering, declared' means that due to drawbacks such as fickleness, bearing children, and always being dependent on another, the state of womanhood is suffering; this was stated by the Blessed One, the Tamer of persons to be tamed. 'Having a co-wife is also suffering' means that living with a co-wife, cohabiting with a co-wife, is also suffering; this too is a drawback of womanhood—this is the intention. 'Some give birth only once' means some women give birth only one time, being unable to endure the suffering of childbirth in their first pregnancy. 'They even cut their throats' means they even cut their own necks. 'Delicate women consume poison' means that those with delicate bodies, being unable to bear hardship due to their delicacy, even consume poison. 'Caught in the midst of a deadly birth' means: a 'deadly birth' (janamāraka) is said to be an obstructed birth (mūḷhagabbho). It is a killer of the female folk. 'Caught in the midst of a deadly birth' means having an obstructed birth in the womb. 'Both experience calamities' means that both persons, the fetus and the pregnant woman, encounter death and calamities ending in death. But others say: 'A "deadly birth" refers to the defilements. "Caught in their midst" means having fallen into the continuum of defilements. Both husband and wife experience calamities, here through the torment of defilements, and in the future through the affliction of a woeful state.' It is said that the yakkhinī spoke these two verses while recollecting the suffering she had experienced in a former existence. The Elder Nun, however, spoke them while repeating them to illustrate the drawbacks of the female state.

‘‘Upavijaññā gacchantī’’tiādikā dve gāthā paṭācārāya theriyā pavattiṃ ārabbha bhāsitā. Tattha upavijaññā gacchantīti upagatavijāyanakālā maggaṃ gacchantī, apattāva sakaṃ gehaṃ panthe vijāyitvāna patiṃ mataṃ addasaṃ ahanti yojanā.

The two verses beginning 'Going along, about to give birth' were spoken concerning the story of the Elder Paṭācārā. Herein, 'going along, about to give birth' means going along the path when the time for giving birth had arrived. The construction is: 'Not having yet reached my own home, having given birth on the path, I saw my dead husband.'

Kapaṇikāyāti varākāya. Imā kira dve gāthā paṭācārāya tadā sokummādapattāya vuttākārassa anukaraṇavasena itthibhāve ādīnavavibhāvanatthameva theriyā vuttā.

'Of me, the wretched one' (kapaṇikāya) means 'of me, the pitiable one' (varākāya). It is said that these two verses were spoken by the Elder Nun for the very purpose of illustrating the drawbacks of the female state, by way of imitating the manner in which Paṭācārā spoke when she had been overcome by grief and madness.

Ubhayampetaṃ udāharaṇabhāvena ānetvā idāni attano anubhūtaṃ dukkhaṃ vibhāventī ‘‘khīṇakuline’’tiādimāha. Tattha khīṇakulineti bhogādīhi pārijuññapattakulike. Kapaṇeti paramaavaññātaṃ patte. Ubhayañcetaṃ attano eva āmantanavacanaṃ. Anubhūtaṃ te dukhaṃ aparimāṇanti imasmiṃ attabhāve, ito purimattabhāvesu vā anappakaṃ dukkhaṃ tayā anubhavitaṃ. Idāni taṃ dukkhaṃ ekadesena vibhajitvā dassetuṃ ‘‘assū ca te pavatta’’ntiādi vuttaṃ.Tassattho – imasmiṃ anamatagge saṃsāre [Pg.186] paribbhamantiyā bahukāni jātisahassāni sokābhibhūtāya assu ca pavattaṃ, avisesitaṃ katvā vuttañcetaṃ, mahāsamuddassa udakatopi bahukameva siyā.

Having brought both of these forward as examples, now, illustrating the suffering she herself had experienced, she spoke the verse beginning 'O you of a ruined family.' Herein, 'of a ruined family' means belonging to a family that has fallen into decay through the loss of wealth and so on. 'Wretched' means having reached a state of utter contempt. Both of these are terms of address to herself. 'You have experienced immeasurable suffering' means that in this existence, or in previous existences, no small amount of suffering has been experienced by you. Now, to show that suffering by analyzing it in part, the verse beginning 'your tears have flowed' was spoken. Its meaning is this: for you, wandering in this beginningless saṃsāra, overwhelmed by sorrow for many thousands of births, tears have flowed. And this is stated without qualification; it would surely be more than the water in the great ocean.

Vasitā susānamajjheti manussamaṃsakhādikā sunakhī siṅgālī ca hutvā susānamajjhe vusitā. Khāditāni puttamaṃsānīti byagghadīpibiḷārādikāle puttamaṃsāni khāditāni. Hatakulikāti vinaṭṭhakulavaṃsā. Sabbagarahitāti sabbehi gharavāsīhi garahitā garahappattā. Matapatikāti vidhavā. Ime pana tayo pakāre purimattabhāve attano anuppatte gahetvā vadati. Evaṃbhūtāpi hutvā adhicca laddhāya kalyāṇamittasevāya amatamadhigacchi,nibbānaṃ anuppattā.

'You have lived in the midst of a charnel ground' means: having become a female dog or a female jackal that feeds on human flesh, you have lived in the midst of a charnel ground. 'You have eaten the flesh of your own children' means: in times of tigers, leopards, cats, and so on, the flesh of your own children was eaten. 'Your family was destroyed' means: her family lineage was ruined. 'Despised by all' means: reviled and scorned by all householders, having attained scorn. 'A woman whose husband is dead' means: a widow. Here, she speaks, recalling these three kinds of states that befell her in past existences. Though she had been like that, through the unexpected good fortune of associating with a good friend, she reached the Deathless, she attained Nibbāna.

Idāni tameva amatādhigamaṃ pākaṭaṃ katvā dassetuṃ ‘‘bhāvito’’tiādi vuttaṃ. Tattha bhāvitoti vibhāvito uppādito vaḍḍhito bhāvanābhisamayavasena paṭividdho. Dhammādāsaṃ avekkhiṃhanti dhammamayaṃ ādāsaṃ addakkhiṃ apassiṃ ahaṃ.

Now, to make that attainment of the Deathless evident, it is said, “developed,” and so on. Here, “developed” means cultivated, produced, increased, and fully penetrated through direct comprehension by way of cultivation. “I have looked into the mirror of the Dhamma” means: I have seen, I have perceived the mirror made of Dhamma.

Ahamamhi kantasallāti ariyamaggena samucchinnagārādisallā ahaṃ amhi. Ohitabhārāti oropitakāmakhandhakilesābhisaṅkhārabhārā. Katañhi karaṇīyanti pariññādibhedaṃ soḷasavidhampi kiccaṃ kataṃ pariyositaṃ. Suvimuttacittā imaṃ bhaṇīti sabbaso vimuttacittā kisāgotamī therī imamatthaṃ ‘‘kalyāṇamittatā’’tiādinā gāthābandhavasena abhaṇīti attānaṃ paraṃ viya therī vadati. Tatridaṃ imissā theriyā apadānaṃ (apa. therī 2.3.55-94) –

'I am one whose dart is removed' means: I am one whose dart of the household life and so on has been cut off by the Noble Path. 'The burden is laid down' means: the burden of sensual pleasures, aggregates, defilements, and volitional formations has been cast off. 'What had to be done has been done' means: the sixteenfold duty, distinguished by full understanding and so on, has been completed and finished. 'With a fully liberated mind, she spoke this' means: Kisāgotamī Therī, with a mind entirely liberated, spoke this meaning in the form of verses beginning with 'good friendship.' The Therī speaks of herself as if she were another. Here is the apadāna of this Therī:

‘‘Padumuttaro nāma jino, sabbadhammāna pāragū;

Ito satasahassamhi, kappe uppajji nāyako.

Padumuttara by name, the Conqueror, gone to the far shore of all phenomena; a hundred thousand aeons ago from this one, the leader arose.

‘‘Tadāhaṃ haṃsavatiyaṃ, jātā aññatare kule;

Upetvā taṃ naravaraṃ, saraṇaṃ samupāgamiṃ.

At that time in Haṃsavatī, I was born in a certain family; approaching that excellent man, I went for refuge.

‘‘Dhammañca tassa assosiṃ, catusaccūpasañhitaṃ;

Madhuraṃ paramassādaṃ, vaṭṭasantisukhāvahaṃ.

I heard his Dhamma, connected with the Four Truths; sweet, of supreme taste, bringing the happiness that stills the round of existence.

‘‘Tadā ca bhikkhuniṃ vīro, lūkhacīvaradhāriniṃ;

Ṭhapento etadaggamhi, vaṇṇayī purisuttamo.

Then the heroic one, the best of men, extolled a nun who wore rough robes, while establishing her in the foremost place.

‘‘Janetvānappakaṃ [Pg.187] pītiṃ, sutvā bhikkhuniyā guṇe;

Kāraṃ katvāna buddhassa, yathāsatti yathābalaṃ.

Having generated immense joy on hearing of the nun's virtues, I made offerings to the Buddha according to my ability and strength.

‘‘Nipacca munivaraṃ taṃ, taṃ ṭhānamabhipatthayiṃ;

Tadānumodi sambuddho, ṭhānalābhāya nāyako.

Having bowed down to that excellent sage, I aspired to that state. The Perfectly Enlightened One, the leader, then approved my aspiration for the attainment of that state.

‘‘Satasahassito kappe, okkākakulasambhavo;

Gotamo nāma gottena, satthā loke bhavissati.

A hundred thousand aeons from now, born of the Okkāka lineage, Gotama by clan name will be the Teacher in the world.

‘‘Tassa dhammesu dāyādā, orasā dhammanimmitā;

Kisāgotamī nāmena, hessasi satthu sāvikā.

You will be his heir in the Dhamma, his true child, created by the Dhamma. You will be known as Kisāgotamī, a female disciple of the Teacher.

‘‘Taṃ sutvā muditā hutvā, yāvajīvaṃ tadā jinaṃ;

Mettacittā paricariṃ, paccayehi vināyakaṃ.

Hearing that, filled with joy, for the rest of my life I attended upon that Conqueror, the Guide, with a loving heart and with requisites.

‘‘Tena kammena sukatena, cetanāpaṇidhīhi ca;

Jahitvā mānusaṃ dehaṃ, tāvatiṃsamagacchahaṃ.

By that well-done deed, and by my intention and aspiration, having abandoned the human body, I went to Tāvatiṃsa.

‘‘Imamhi bhaddake kappe, brahmabandhu mahāyaso;

Kassapo nāma gottena, uppajji vadataṃ varo.

In this auspicious aeon, a kinsman of Brahmā, of great renown, Kassapa by clan name, arose, the best of speakers.

‘‘Upaṭṭhāko mahesissa, tadā āsi narissaro;

Kāsirājā kikī nāma, bārāṇasipuruttame.

Then, the lord of men, named Kiki, king of Kasi, was the attendant of the great seer in the excellent city of Bārāṇasī.

‘‘Pañcamī tassa dhītāsiṃ, dhammā nāmena vissutā;

Dhammaṃ sutvā jinaggassa, pabbajjaṃ samarocayiṃ.

I was his fifth daughter, renowned by the name of Dhammā. Having heard the Dhamma of the foremost Conqueror, I took delight in going forth.

‘‘Anujāni na no tāto, agāreva tadā mayaṃ;

Vīsavassasahassāni, vicarimha atanditā.

Our father did not permit us, so we remained at home then; for twenty thousand years we lived unweariedly.

‘‘Komāribrahmacariyaṃ, rājakaññā sukhedhitā;

Buddhopaṭṭhānaniratā, muditā satta dhītaro.

The seven daughters, princesses raised in comfort, rejoiced, delighting in attending on the Buddha and observing the maidenly holy life.

‘‘Samaṇī samaṇaguttā ca, bhikkhunī bhikkhudāyikā;

Dhammā ceva sudhammā ca, sattamī saṅghadāyikā.

Samaṇī, Samaṇaguttā, Bhikkhunī, and Bhikkhudāyikā; Dhammā and Sudhammā, and the seventh, Saṅghadāyikā.

‘‘Khemā uppalavaṇṇā ca, paṭācārā ca kuṇḍalā;

Ahañca dhammadinnā ca, visākhā hoti sattamī.

We were Khemā and Uppalavaṇṇā, Paṭācārā and Kuṇḍalā, myself and Dhammadinnā; Visākhā was the seventh.

‘‘Tehi [Pg.188] kammehi sukatehi, cetanāpaṇidhīhi ca;

Jahitvā mānusaṃ dehaṃ, tāvatiṃsamagacchahaṃ.

By those well-done deeds and by my intention and aspiration, having abandoned the human body, I went to the Tāvatiṃsa heaven.

‘‘Pacchime ca bhave dāni, jātā seṭṭhikule ahaṃ;

Duggate adhane naṭṭhe, gatā ca sadhanaṃ kulaṃ.

And now in my final existence, I was born in a banker’s family that had become destitute, poor, and ruined. Then I went to a wealthy family.

‘‘Patiṃ ṭhapetvā sesā me, dessanti adhanā iti;

Yadā ca passūtā āsiṃ, sabbesaṃ dayitā tadā.

Except for my husband, the rest of my family despised me, thinking, ‘She is poor.’ But when I gave birth, I then became dear to them all.

‘‘Yadā so taruṇo bhaddo, komalako sukhedhito;

Sapāṇamiva kanto me, tadā yamavasaṃ gato.

When that young, fine, tender, and well-nurtured boy, who was as dear to me as my own life-breath, went under the sway of Yama,

‘‘Sokaṭṭādīnavadanā, assunettā rudammukhā;

Mataṃ kuṇapamādāya, vilapantī gamāmahaṃ.

With a face distressed by sorrow, with tearful eyes and a weeping countenance, taking the corpse, I went along lamenting.

‘‘Tadā ekena sandiṭṭhā, upetvābhisakkuttamaṃ;

Avocaṃ dehi bhesajjaṃ, puttasañjīvananti bho.

Then, seen by someone, I approached the supreme physician and said, ‘Sir, give me medicine to revive my son.’

‘‘Na vijjante matā yasmiṃ, gehe siddhatthakaṃ tato;

Āharāti jino āha, vinayopāyakovido.

The Conqueror, skilled in the means of training, said, 'Bring mustard seed from a house where no one has died.'

‘‘Tadā gamitvā sāvatthiṃ, na labhiṃ tādisaṃ gharaṃ;

Kuto siddhatthakaṃ tasmā, tato laddhā satiṃ ahaṃ.

Then, going to Sāvatthī, I found no such house. How then could I get mustard seed? From that, I gained mindfulness.

‘‘Kuṇapaṃ chaḍḍayitvāna, upesiṃ lokanāyakaṃ;

Dūratova mamaṃ disvā, avoca madhurassaro.

Having discarded the corpse, I approached the Guide of the World; seeing me from afar, he of the sweet voice spoke:

‘‘Yo ca vassasataṃ jīve, apassaṃ udayabbayaṃ;

Ekāhaṃ jīvitaṃ seyyo, passato udayabbayaṃ.

Though one might live a hundred years not seeing arising and passing away, better is a single day of life for one who sees arising and passing away.

‘‘Na gāmadhammo nigamassa dhammo, na cāpiyaṃ ekakulassa dhammo;

Sabbassa lokassa sadevakassa, eseva dhammo yadidaṃ aniccatā.

This is not the law of the village, not the law of the town, nor is this the law of a single family; for the entire world, with its devas, this alone is the law: namely, impermanence.

‘‘Sāhaṃ sutvānimā gāthā, dhammacakkhuṃ visodhayiṃ;

Tato viññātasaddhammā, pabbajiṃ anagāriyaṃ.

Having heard these verses, I purified the Dhamma-eye; then, having understood the true Dhamma, I went forth into homelessness.

‘‘Tathā pabbajitā santī, yuñjantī jinasāsane;

Na cireneva kālena, arahattamapāpuṇiṃ.

Thus gone forth and tranquil, engaged in the Conqueror’s teaching, in no long time I attained arahantship.

‘‘Iddhīsu [Pg.189] ca vasī homi, dibbāya sotadhātuyā;

Paracittāni jānāmi, satthusāsanakārikā.

I am a master of psychic powers and of the divine ear-element; I know the minds of others, a doer of the Teacher’s instruction.

‘‘Pubbenivāsaṃ jānāmi, dibbacakkhu visodhitaṃ;

Khepetvā āsave sabbe, visuddhāsiṃ sunimmalā.

I know past lives, the divine eye is purified; having destroyed all taints, I am purified, utterly stainless.

‘‘Pariciṇṇo mayā satthā, kataṃ buddhassa sāsanaṃ;

Ohito garuko bhāro, bhavanetti samūhatā.

The Teacher has been fully served by me; the Buddha's teaching has been done. The heavy burden has been laid down; the conduit to becoming is eradicated.

‘‘Yassatthāya pabbajitā, agārasmānagāriyaṃ;

So me attho anuppatto, sabbasaṃyojanakkhayo.

The purpose for which I went forth from home to homelessness—that goal has been attained by me: the destruction of all fetters.

‘‘Atthadhammaniruttīsu, paṭibhāne tatheva ca;

Ñāṇaṃ me vimalaṃ suddhaṃ, buddhaseṭṭhassa vāhasā.

In meaning, in Dhamma, in language, and likewise in ready wit, my knowledge is stainless and pure, by the grace of the Supreme Buddha.

‘‘Saṅkārakūṭā āhitvā, susānā rathiyāpi ca;

Tato saṅghāṭikaṃ katvā, lūkhaṃ dhāremi cīvaraṃ.

Having gathered rags from rubbish heaps, from charnel grounds, and from the roadsides, I made a patchwork robe from them and wear a coarse robe.

‘‘Jino tasmiṃ guṇe tuṭṭho, lūkhacīvaradhāraṇe;

Ṭhapesi etadaggamhi, parisāsu vināyako.

The Conqueror, the leader among assemblies, pleased with that quality of wearing coarse robes, placed me foremost in that regard.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

My defilements are burned away… the Buddha's teaching is done.

Kisāgotamītherīgāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Therī Kisāgotamī is concluded.

Ekādasanipātavaṇṇanā niṭṭhitā.

The commentary on the Chapter of Elevens is concluded.

11. Dvādasakanipāto

11. The Chapter of Twelves

1. Uppalavaṇṇātherīgāthāvaṇṇanā

1. The Commentary on the Verses of the Therī Uppalavaṇṇā

Dvādasakanipāte [Pg.190] ubho mātā ca dhītā cātiādikā uppalavaṇṇāya theriyā gāthā. Ayampi padumuttarassa bhagavato kāle haṃsavatīnagare kulagehe nibbattitvā viññutaṃ patvā, mahājanena saddhiṃ satthu santikaṃ gantvā, dhammaṃ suṇantī satthāraṃ ekaṃ bhikkhuniṃ iddhimantānaṃ aggaṭṭhāne ṭhapentaṃ disvā sattāhaṃ buddhappamukhassa bhikkhusaṅghassa mahādānaṃ datvā taṃ ṭhānantaraṃ patthesi. Sā yāvajīvaṃ kusalaṃ katvā devamanussesuṃ saṃsarantī kassapabuddhakāle bārāṇasinagare kikissa kāsirañño gehe paṭisandhiṃ gahetvā sattannaṃ bhaginīnaṃ abbhantarā hutvā vīsativassasahassāni brahmacariyaṃ caritvā bhikkhusaṅghassa pariveṇaṃ katvā devaloke nibbattā.

In the Chapter of Twelves, the verses beginning "Both mother and daughter" are those of the Therī Uppalavaṇṇā. She, too, in the time of the Blessed One Padumuttara, was born in a good family in the city of Haṃsavatī. Having reached the age of discretion, she went with a great crowd to the Teacher’s presence. While listening to the Dhamma, she saw the Teacher establish a certain nun in the foremost position among those with psychic powers. For seven days she gave a great offering to the community of monks headed by the Buddha and aspired to that same rank. Having performed wholesome deeds throughout her life while wandering among gods and humans, in the time of the Buddha Kassapa, she took conception in the household of King Kikī of Kāsī, in the city of Bārāṇasī. Being one of seven sisters, she practiced the holy life for twenty thousand years, built a monastery for the Sangha, and was reborn in the deva world.

Tato cavitvā puna manussalokaṃ āgacchantī ekasmiṃ gāmake sahatthā kammaṃ katvā jīvanakaṭṭhāne nibbattā. Sā ekadivasaṃ khettakuṭiṃ gacchantī antarāmagge ekasmiṃ sare pātova pupphitaṃ padumapupphaṃ disvā taṃ saraṃ oruyha tañceva pupphaṃ lājapakkhipanatthāya paduminipattañca gahetvā kedāre sālisīsāni chinditvā kuṭikāya nisinnā lāje bhajjitvā pañca lājasatāni katvā ṭhapesi. Tasmiṃ khaṇe gandhamādanapabbate nirodhasamāpattito vuṭṭhito eko paccekabuddho āgantvā tassā avidūre ṭhāne aṭṭhāsi. Sā paccekabuddhaṃ disvā lājehi saddhiṃ padumapupphaṃ gahetvā, kuṭito oruyha lāje paccekabuddhassa patte pakkhipitvā padumapupphena pattaṃ pidhāya adāsi. Athassā paccekabuddhe thokaṃ gate etadahosi – ‘‘pabbajitā nāma pupphena anatthikā, ahaṃ pupphaṃ gahetvā piḷandhissāmī’’ti gantvā paccekabuddhassa hatthato pupphaṃ gahetvā puna cintesi – ‘‘sace, ayyo, pupphena anatthiko abhavissā, pattamatthake ṭhapetuṃ nādassa, addhā ayyassa attho bhavissatī’’ti puna gantvā pattamatthake ṭhapetvā paccekabuddhaṃ khamāpetvā, ‘‘bhante, imesaṃ me lājānaṃ nissandena lājagaṇanāya puttā assu, padumapupphassa nissandena nibbattanibbattaṭṭhāne pade pade padumapupphaṃ uṭṭhahatū’’ti patthanaṃ akāsi. Paccekubuddho tassā passantiyāva ākāsena [Pg.191] gandhamādanapabbataṃ gantvā taṃ padumaṃ nandamūlakapabbhāre paccekabuddhānaṃ akkamanasopānasamīpe pādapuñchanaṃ katvā ṭhapesi.

Passing away from there and returning to the human world, she was reborn in a certain village in a station where she earned her living by working with her own hands. One day, while going to her field hut, she saw a lotus flower that had bloomed in the morning in a pond along the way. Descending into the pond, she took that very flower and a lotus leaf for putting the popped rice on. After cutting the heads of rice in the paddy field, she sat in her hut, roasted the rice, and made five hundred portions of popped rice, which she set aside. At that moment, a Paccekabuddha, having emerged from the attainment of cessation on Gandhamādana Mountain, came and stood in a place not far from her. Seeing the Paccekabuddha, she took the popped rice along with the lotus flower, descended from the hut, placed the popped rice into the Paccekabuddha’s bowl, covered the bowl with the lotus flower, and gave it. After the Paccekabuddha had gone a short distance, it occurred to her: "Renunciants have no use for flowers; I will take the flower and adorn myself with it." She went and took the flower from the Paccekabuddha’s hand, but then she thought again: "If the venerable one had no need for the flower, he would not have allowed it to be placed on top of the bowl. Surely, it must be of use to him." So she went again, placed it back on top of the bowl, asked the Paccekabuddha for forgiveness, and made an aspiration: "Venerable sir, by the fruit of this popped rice, may I have as many sons as there are grains of popped rice. By the fruit of this lotus flower, may a lotus flower arise at my every step, wherever I am reborn." While she was still watching, the Paccekabuddha went through the sky to Gandhamādana Mountain, and on the slope of Nandamūlaka, near the walking steps of the Paccekabuddhas, he made that lotus into a foot-wiper and placed it there.

Sāpi tassa kammassa nissandena devaloke paṭisandhiṃ gaṇhi. Nibbattakālato paṭṭhāya cassā pade pade mahāpadumapupphaṃ uṭṭhāsi. Sā tato cavitvā pabbatapāde ekasmiṃ padumasare padumagabbhe nibbatti. Taṃ nissāya eko tāpaso vasati. So pātova mukhadhovanatthāya saraṃ gantvā taṃ pupphaṃ disvā cintesi – ‘‘idaṃ pupphaṃ sesehi mahantataraṃ, sesāni ca pupphitāni idaṃ makulitameva, bhavitabbamettha kāraṇenā’’ti udakaṃ otaritvā taṃ pupphaṃ gaṇhi. Taṃ tena gahitamattameva pupphitaṃ. Tāpaso antopadumagabbhe nipannadārikaṃ addasa. Diṭṭhakālato paṭṭhāya ca dhītusinehaṃ labhitvā padumeneva saddhiṃ paṇṇasālaṃ netvā mañcake nipajjāpesi. Athassā puññānubhāvena aṅguṭṭhake khīraṃ nibbatti. So tasmiṃ pupphe milāte aññaṃ navaṃ pupphaṃ āharitvā taṃ nipajjāpesi. Athassā ādhāvanavidhāvanena kīḷituṃ samatthakālato paṭṭhāya padavāre padavāre padumapupphaṃ uṭṭhāti, kuṅkumarāsissa viya assā sarīravaṇṇo hoti. Sā apattā devavaṇṇaṃ, atikkantā mānusavaṇṇaṃ ahosi. Sā pitari phalāphalatthāya gate paṇṇasālāyaṃ ohiyati.

By the fruit of that kamma, she took rebirth in the deva world. From the time of her birth, a great lotus flower arose at her every step. Passing away from there, she was reborn in a lotus calyx within a lotus pond at the foot of a mountain. A certain hermit lived in dependence on it. One morning, going to the pond to wash his face, he saw that flower and thought, "This flower is larger than the others, and while the others have bloomed, this one is still a bud. There must be a reason for this." He entered the water and took the flower. The moment he took it, it bloomed. The hermit saw a baby girl lying inside the lotus calyx. From the moment he saw her, he felt fatherly affection and, taking her along with the lotus to his leaf hut, he laid her on a cot. Then, by the power of her merit, milk appeared on her thumb. When that flower withered, he brought another fresh flower and laid her on it. From the time she was able to play by running about, a lotus flower arose at every footstep, and her complexion was like a heap of saffron. She had not attained divine beauty, but she had surpassed human beauty. When her father went to gather fruits, she was left behind in the leaf hut.

Athekadivasaṃ tassā vayappattakāle pitari phalāphalatthāya gate eko vanacarako taṃ disvā cintesi – ‘‘manussānaṃ nāma evaṃvidhaṃ rūpaṃ natthi, vīmaṃsissāmi na’’nti tāpasassa āgamanaṃ udikkhanto nisīdi. Sā pitari āgacchante paṭipathaṃ gantvā tassa hatthato kājakamaṇḍaluṃ aggahesi, āgantvā nisinnassa cassa attano karaṇavattaṃ dassesi. Tadā so vanacarako manussabhāvaṃ ñatvā tāpasaṃ abhivādetvā nisīdi. Tāpaso taṃ vanacarakaṃ vanamūlaphalehi ca pānīyena ca nimantetvā, ‘‘bho purisa, imasmiṃyeva ṭhāne vasissasi, udāhu gamissasī’’ti pucchi. ‘‘Gamissāmi, bhante, idha kiṃ karissāmī’’ti? ‘‘Idaṃ tayā diṭṭhakāraṇaṃ etto gantvā akathetuṃ sakkhissasī’’ti? ‘‘Sace, ayyo, na icchati, kiṃkāraṇā kathessāmī’’ti tāpasaṃ vanditvā puna āgamanakāle maggasañjānanatthaṃ sākhāsaññañca rukkhasaññañca karonto pakkāmi.

Then one day, when she had come of age and her father had gone to gather fruits, a forest-dweller saw her and thought, "Humans do not have such beauty. I must investigate this." He sat watching for the hermit's return. When her father was returning, she went to meet him on the path and took the water pot from his hand. When he had returned and was seated, she showed him her customary duties. Then the forest-dweller, knowing she was human, paid his respects to the hermit and sat down. The hermit invited the forest-dweller with forest roots, fruits, and water, and then asked, "Good man, will you stay in this very place, or will you go?" "I will go, venerable sir. What would I do here?" "Having gone from here, will you be able to not speak of what you have seen?" "If you, sir, do not wish it, for what reason would I speak of it?" After paying his respects to the hermit, he departed, making signs with branches and trees so he could recognize the path on his return.

So [Pg.192] bārāṇasiṃ gantvā rājānaṃ addasa. Rājā ‘‘kasmā āgatosī’’ti pucchi. ‘‘Ahaṃ, deva, tumhākaṃ vanacarako pabbatapāde acchariyaṃ itthiratanaṃ disvā āgatomhī’’ti sabbaṃ pavattiṃ kathesi. So tassa vacanaṃ sutvā vegena pabbatapādaṃ gantvā avidūre ṭhāne khandhāvāraṃ nivāsetvā vanacarakena ceva aññehi ca purisehi saddhiṃ tāpasassa bhattakiccaṃ katvā nisinnavelāya tattha gantvā abhivādetvā paṭisanthāraṃ katvā ekamantaṃ nisīdi. Rājā tāpasassa pabbajitaparikkhārabhaṇḍaṃ pādamūle ṭhapetvā, ‘‘bhante, imasmiṃ ṭhāne kiṃ karoma, gamissāmā’’ti āha. ‘‘Gaccha, mahārājā’’ti. ‘‘Āma, gacchāmi, bhante, ayyassa pana samīpe visabhāgaparisā atthī’’ti assumhā, asāruppā esā pabbajitānaṃ, mayā saddhiṃ gacchatu, bhanteti. Manussānaṃ nāma cittaṃ duttosayaṃ, kathaṃ bahūnaṃ majjhe vasissatīti? Amhākaṃ rucitakālato paṭṭhāya sesānaṃ jeṭṭhakaṭṭhāne ṭhapetvā paṭijaggissāma, bhanteti.

Having gone to Bārāṇasī, he saw the king. The king asked, “Why have you come?” “Your Majesty, I am your forest-dweller. Having seen a marvelous jewel of a woman at the foot of the mountain, I have come.” He related the entire matter. Hearing his words, the king went quickly to the foot of the mountain. Having set up camp in a place not far away, together with the forest-dweller and other men, he went there at the time when the ascetic had finished his meal and was seated. He paid homage, exchanged friendly greetings, and sat down to one side. The king placed the requisites of a renunciant at his feet and said, “Venerable sir, what should we do in this place? Shall we go?” “Go, great king.” “Yes, I will go, venerable sir. But we have heard that there is an unsuitable companion near the noble one. This is not proper for renunciants. Let her go with me, venerable sir. You may think, 'The mind of humans is hard to satisfy; how will she live among many?' But from the time she is pleasing to us, we will place her in the position of chief among the others and take care of her, venerable sir.”

So rañño kathaṃ sutvā daharakāle gahitanāmavaseneva, ‘‘amma, padumavatī’’ti dhītaraṃ pakkosi. Sā ekavacaneneva paṇṇasālato nikkhamitvā pitaraṃ abhivādetvā aṭṭhāsi. Atha naṃ pitā āha – ‘‘tvaṃ, amma, vayappattā, imasmiṃ ṭhāne raññā diṭṭhakālato paṭṭhāya vasituṃ ayuttā, raññā saddhiṃ gaccha, ammā’’ti. Sā ‘‘sādhu, tātā’’ti pitu vacanaṃ sampaṭicchitvā abhivādetvā rodamānā aṭṭhāsi. Rājā ‘‘imissā pitu cittaṃ gaṇhissāmī’’ti tasmiṃyeva ṭhāne kahāpaṇarāsimhi ṭhapetvā abhisekaṃ akāsi. Atha naṃ gahetvā attano nagaraṃ ānetvā āgatakālato paṭṭhāya sesitthiyo anoloketvā tāya saddhiṃyeva ramati. Tā itthiyo issāpakatā taṃ rañño antare paribhinditukāmā evamāhaṃsu – ‘‘nāyaṃ, mahārāja, manussajātikā, kahaṃ nāma tumhehi manussānaṃ vicaraṇaṭṭhāne padumāni uṭṭhahantāni diṭṭhapubbāni, addhā ayaṃ yakkhinī, nīharatha naṃ, mahārājā’’ti. Rājā tāsaṃ kathaṃ sutvā tuṇhī ahosi.

Hearing the king's words, he called his daughter by the name he had given her in her childhood, saying, “My dear, Padumavatī.” At his one word, she came out of the leaf-hut, paid homage to her father, and stood there. Then her father said to her: “My dear, you have come of age. From the time you were seen by the king, it is not proper for you to live in this place. Go with the king, my dear.” Saying, “Very well, father,” she accepted her father's words, paid homage, and stood there weeping. The king, thinking, “I will win her father's heart,” placed her on a heap of coins right there and performed her consecration. Then, taking her, he brought her to his own city. From the time of her arrival, he did not look at the other women but delighted only with her. Those women, overcome by jealousy and wishing to cause a rift between her and the king, said this: “Your Majesty, she is not of human birth. Where indeed have you ever seen lotuses springing up in a place where humans tread? Surely she is a yakkhiṇī. Banish her, Your Majesty!” Hearing their words, the king became silent.

Athassāparena samayena paccanto kupito. So ‘‘garugabbhā padumavatī’’ti nagare ṭhapetvā paccantaṃ agamāsi. Atha tā itthiyo tassā upaṭṭhāyikāya lañjaṃ datvā ‘‘imissā dārakaṃ jātamattameva apanetvā [Pg.193] ekaṃ dārughaṭikaṃ lohitena makkhitvā santike ṭhapehī’’ti āhaṃsu. Padumavatiyāpi nacirasseva gabbhavuṭṭhānaṃ ahosi. Mahāpadumakumāro ekakova kucchiyaṃ paṭisandhiṃ gaṇhi. Avasesā ekūnapañcasatā dārakā mahāpadumakumārassa mātukucchito nikkhamitvā nipannakāle saṃsedajā hutvā nibbattiṃsu. Athassā ‘‘na tāva ayaṃ satiṃ paṭilabhatī’’ti ñatvā sā upaṭṭhāyikā ekaṃ dārughaṭikaṃ lohitena makkhitvā samīpe ṭhapetvā tāsaṃ itthīnaṃ saññaṃ adāsi. Tāpi pañcasatā itthiyo ekekā ekekaṃ dārakaṃ gahetvā cundakārakānaṃ santikaṃ pesetvā karaṇḍake āharāpetvā attanā attanā gahitadārake tattha nipajjāpetvā bahi lañchanaṃ katvā ṭhapayiṃsu.

Then on a later occasion, the border region rose in revolt. Thinking, “Padumavatī is heavy with child,” the king left her in the city and went to the border region. Then those women gave a bribe to her attendant and said, “As soon as a child is born to her, take it away and place a wooden log smeared with blood nearby.” Before long, Padumavatī gave birth. Prince Mahāpaduma alone had taken conception in her womb. The remaining four hundred and ninety-nine children were born of spontaneous generation from moisture at the time when Prince Mahāpaduma was laid down after coming out of his mother's womb. Then, knowing, “She has not yet regained consciousness,” that attendant placed a wooden log smeared with blood nearby and gave a signal to those women. Those five hundred women, each taking one child, sent for turners, had them bring caskets, and each laid the child she had taken inside. They then sealed them from the outside and set them aside.

Padumavatīpi kho saññaṃ labhitvā taṃ upaṭṭhāyikaṃ ‘‘kiṃ vijātamhi, ammā’’ti pucchi. Sā taṃ santajjetvā ‘‘kuto tvaṃ dārakaṃ labhissasī’’ti vatvā ‘‘ayaṃ tava kucchito nikkhantadārako’’ti lohitamakkhitaṃ dārughaṭikaṃ purato ṭhapesi. Sā taṃ disvā domanassappattā ‘‘sīghaṃ taṃ phāletvā apanehi, sace koci passeyya, lajjitabbaṃ bhaveyyā’’ti āha. Sā tassā kathaṃ sutvā atthakāmā viya dārughaṭikaṃ phāletvā uddhane pakkhipi.

When Padumavatī regained consciousness, she asked her attendant, “My dear, what have I given birth to?” The attendant threatened her, saying, “From where would you get a child?” and placed the blood-smeared wooden log before her, saying, “This is the child that came out of your womb.” Seeing it, she was overcome with grief and said, “Quickly split it and take it away! If anyone should see it, it would be a cause for shame.” Hearing her words, the attendant, as if wishing her well, split the wooden log and threw it into the oven.

Rājāpi paccantato āgantvā nakkhattaṃ paṭimānento bahinagare khandhāvāraṃ bandhitvā nisīdi. Atha tā pañcasatā itthiyo rañño paccuggamanaṃ āgantvā āhaṃsu – ‘‘tvaṃ, mahārāja, na amhākaṃ saddahasi, amhehi vuttaṃ akāraṇaṃ viya hoti, tvaṃ mahesiyā upaṭṭhāyikaṃ pakkosāpetvā paṭipuccha, dārughaṭikaṃ te devī vijātā’’ti. Rājā taṃ kāraṇaṃ anupaparikkhitvāva ‘‘amanussajātikā bhavissatī’’ti taṃ gehato nikkaḍḍhi. Tassā rājagehato saha nikkhamaneneva padumapupphāni antaradhāyiṃsu, sarīracchavīpi vivaṇṇā ahosi. Sā ekikāva antaravīthiyā pāyāsi. Atha naṃ ekā vayappattā mahallikā itthī disvā dhītusinehaṃ uppādetvā ‘‘kahaṃ gacchasi, ammā’’ti āha. ‘‘Āgantukamhi, vasanaṭṭhānaṃ olokentī vicarāmī’’ti. ‘‘Idhāgaccha, ammā’’ti vasanaṭṭhānaṃ datvā bhojanaṃ paṭiyādesi.

The king, having returned from the border region and waiting for an auspicious constellation, set up camp outside the city. Then those five hundred women came out to meet the king and said: “Your Majesty, you do not believe us. What we have said seems to you to be without reason. Have the chief queen’s attendant summoned and question her. Your queen has given birth to a wooden log!” Without investigating the matter, the king thought, “She must be non-human,” and had her driven out from the palace. As soon as she left the royal palace, the lotus flowers vanished, and her skin's complexion became discolored. She departed alone along a side street. Then an elderly woman of advanced years saw her and, feeling a daughterly affection arise, said, “Where are you going, my dear?” “I am a newcomer, wandering about looking for a place to live.” “Come here, my dear.” She gave her a place to live and prepared a meal for her.

Tassā imināva niyāmena tattha vasamānāya tā pañcasatā itthiyo ekacittā hutvā rājānaṃ āhaṃsu – ‘‘mahārāja, tumhesu yuddhaṃ [Pg.194] gatesu amhehi gaṅgādevatāya ‘amhākaṃ deve vijitasaṅgāme āgate balikammaṃ katvā udakakīḷaṃ karissāmā’ti patthitaṃ atthi, etamatthaṃ, deva, jānāpemā’’ti. Rājā tāsaṃ vacanena tuṭṭho gaṅgāya udakakīḷaṃ kātuṃ agamāsi. Tāpi attanā attanā gahitakaraṇḍakaṃ paṭicchannaṃ katvā ādāya nadiṃ gantvā tesaṃ karaṇḍakānaṃ paṭicchādanatthaṃ pārupitvā pārupitvā udake patitvā karaṇḍake vissajjesuṃ. Tepi kho karaṇḍakā sabbe saha gantvā heṭṭhāsote pasāritajālamhi laggiṃsu. Tato udakakīḷaṃ kīḷitvā rañño uttiṇṇakāle jālaṃ ukkhipantā te karaṇḍake disvā rañño santikaṃ ānayiṃsu.

While she was living there in this way, those five hundred women, having become of one mind, said to the king: “Your Majesty, while you were away at war, we made a vow to the deity of the Ganges, saying: ‘When our lord returns victorious from the battle, we will make an offering and play in the water.’ We are informing you of this matter, Your Majesty.” Pleased by their words, the king went to the Ganges to play in the water. Each of them took the casket she had acquired, concealed it, and went to the river. Wrapping themselves up in order to hide the caskets, they entered the water and released them. All those caskets floated down together and got caught in a net that had been spread downstream. Then, after they had played in the water, when the king came out, the men who were lifting the net saw those caskets and brought them to the king.

Rājā karaṇḍake oloketvā ‘‘kiṃ, tātā, karaṇḍakesū’’ti āha. ‘‘Na jānāma, devā’’ti. So te karaṇḍake vivarāpetvā olokento paṭhamaṃ mahāpadumakumārassa karaṇḍakaṃ vivarāpesi. Tesaṃ pana sabbesampi karaṇḍakesu nipajjāpitadivasesuyeva puññiddhiyā aṅguṭṭhato khīraṃ nibbatti. Sakko devarājā tassa rañño nikkaṅkhabhāvatthaṃ antokaraṇḍake akkharāni likhāpesi – ‘‘ime kumārā padumavatiyā kucchimhi nibbattā bārāṇasirañño puttā, atha ne padumavatiyā sapattiyo pañcasatā itthiyo karaṇḍakesu pakkhipitvā udake khipiṃsu, rājā imaṃ kāraṇaṃ jānātū’’ti. Karaṇḍake vivaṭamatte rājā akkharāni vācetvā dārake disvā mahāpadumakumāraṃ ukkhipitvā vegena rathe yojetvā ‘‘asse kappetha, ahaṃ ajja antonagaraṃ pavisitvā ekaccānaṃ mātugāmānaṃ piyaṃ karissāmī’’ti pāsādavaraṃ āruyha hatthigīvāya sahassabhaṇḍikaṃ ṭhapetvā nagare bheriṃ carāpesi – ‘‘yo padumavatiṃ passati, so imaṃ sahassaṃ gaṇhātū’’ti.

The king looked at the caskets and asked, “My dears, what is in the caskets?” “We do not know, Your Majesty.” He had the caskets opened and, while looking, first had the casket of Prince Mahāpaduma opened. Now, for all of them, on the very day they were laid in the caskets, milk issued from their thumbs through the power of their merit. Sakka, king of the devas, in order to remove the king's doubt, had letters inscribed inside the caskets: “These princes were born from the womb of Padumavatī; they are the sons of the king of Bārāṇasī. Then the five hundred rival wives of Padumavatī placed them in caskets and threw them into the water. Let the king know this matter!” As soon as the casket was opened, the king read the letters, saw the children, lifted up Prince Mahāpaduma, and had a chariot yoked with speed, saying, “Harness the horses! Today I will enter the city and do a favor for certain womenfolk!” He ascended to the excellent palace, placed a purse of a thousand on an elephant's neck, and had a drum beaten around the city, proclaiming: “Whoever sees Padumavatī may take this thousand!”

Taṃ kathaṃ sutvā padumavatī mātu saññaṃ adāsi – ‘‘hatthigīvato sahassaṃ gaṇha, ammā’’ti. ‘‘Nāhaṃ evarūpaṃ gaṇhituṃ visahāmī’’ti āha. Sā dutiyampi tatiyampi vutte ‘‘kiṃ vatvā gaṇhāmi, ammā’’ti āha. ‘‘‘Mama dhītā padumavatiṃ deviṃ passatī’ti vatvā gaṇhāhī’’ti. Sā ‘‘yaṃ vā taṃ vā hotū’’ti gantvā sahassacaṅkoṭakaṃ gaṇhi. Atha naṃ manussā pucchiṃsu – ‘‘padumavatiṃ deviṃ passasi, ammā’’ti? ‘‘Ahaṃ na passāmi, dhītā kira me passatī’’ti āha. Te ‘‘kahaṃ pana sā, ammā’’ti vatvā tāya saddhiṃ gantvā [Pg.195] padumavatiṃ sañjānitvā pādesu nipatiṃsu. Tasmiṃ kāle sā ‘‘padumavatī devī aya’’nti ñatvā ‘‘bhāriyaṃ vata itthiyā kammaṃ kataṃ, yā evaṃvidhassa rañño mahesī samānā evarūpe ṭhāne nirārakkhā vasī’’ti āha.

Hearing that announcement, Padumavatī gave a sign to her foster mother, saying, “Mother, take the thousand from the elephant's neck.” “I do not dare to take such a thing,” she replied. When told a second and a third time, she asked, “My dear, what should I say when I take it?” “Say, ‘My daughter sees Queen Padumavatī,’ and then take it.” Saying, “Come what may,” she went and took the purse of a thousand. Then the people asked her, “Mother, do you see Queen Padumavatī?” “I do not see her,” she replied, “but it seems my daughter does.” They asked, “Then where is she, mother?” and went with her. Recognizing Padumavatī, they fell at her feet. At that moment, the old woman, realizing, “This is Queen Padumavatī,” exclaimed, “Alas, what a grievous deed has been done by those women, that she who was the chief queen of such a king should live unprotected in such a place!”

Tepi rājapurisā padumavatiyā nivesanaṃ setasāṇīhi parikkhipāpetvā dvāre ārakkhaṃ ṭhapetvā gantvā rañño ārocesuṃ. Rājā suvaṇṇasivikaṃ pesesi. Sā ‘‘ahaṃ evaṃ na gamissāmi, mama vasanaṭṭhānato paṭṭhāya yāva rājagehaṃ etthantare varapotthakacittattharaṇe attharāpetvā upari suvaṇṇatārakavicittaṃ celavitānaṃ bandhāpetvā pasādhanatthāya sabbālaṅkāresu pahitesu padasāva gamissāmi, evaṃ me nāgarā sampattiṃ passissantī’’ti āha. Rājā ‘‘padumavatiyā yathāruciṃ karothā’’ti āha. Tato padumavatī sabbapasādhanaṃ pasādhetvā ‘‘rājagehaṃ gamissāmī’’ti maggaṃ paṭipajji. Athassā akkantaakkantaṭṭhāne varapotthakacittattharaṇāni bhinditvā padumapupphāni uṭṭhahiṃsu. Sā mahājanassa attano sampattiṃ dassetvā rājanivesanaṃ āruyha sabbepi te celacittattharaṇe tassā mahallikāya posāvanikamūlaṃ katvā dāpesi.

Then those king's men had Padumavatī's residence surrounded with white curtains, posted a guard at the door, and went and informed the king. The king sent a golden palanquin. She said: “I will not go like this. From my dwelling place all the way to the royal palace, have the finest embroidered cloths spread out, have a cloth canopy decorated with golden stars put up above, and when all the ornaments for my adornment have been sent, I will go on foot. In this way the townspeople will see my splendor.” The king said: “Let it be done as Padumavatī wishes.” Then Padumavatī, having adorned herself with all her ornaments, set out on the path, saying, “I will go to the royal palace.” Then, at every place she stepped, lotus flowers arose, breaking through the finest embroidered cloths. Displaying her splendor to the great multitude, she ascended to the royal residence and had all those cloths and embroidered coverings given to her old nurse as payment for her upbringing.

Rājāpi kho tā pañcasatā itthiyo pakkosāpetvā ‘‘imāyo te, devi, dāsiyo katvā demī’’ti āha. ‘‘Sādhu, mahārāja, etāsaṃ mayhaṃ dinnabhāvaṃ sakalanagare jānāpehī’’ti. Rājā nagare bheriṃ carāpesi ‘‘padumavatiyā dubbhikā pañcasatā itthiyo etissāva dāsiyo katvā dinnā’’ti. Sā ‘‘tāsaṃ sakalanāgarena dāsibhāvo sallakkhito’’ti ñatvā ‘‘ahaṃ mama dāsiyo bhujissā kātuṃ labhāmi, devā’’ti rājānaṃ pucchi. ‘‘Tava icchā, devī’’ti. ‘‘Evaṃ sante tameva bhericārikaṃ pakkosāpetvā – ‘padumavatideviyā attano dāsiyo katvā dinnā pañcasatā itthiyo sabbāva bhujissā katā’ti puna bheriṃ carāpethā’’ti āha. Sā tāsaṃ bhujissabhāve kate ekūnāni pañcaputtasatāni tāsaṃyeva hatthe posanatthāya datvā sayaṃ mahāpadumakumāraṃyeva gaṇhi.

The king, for his part, had those five hundred women summoned and said: “Devi, I give these to you to be your female slaves.” “Good, Mahārāja. Have it announced throughout the entire city that they have been given to me.” The king had a drum beaten around the city, announcing: “The five hundred wicked women have been given to Padumavatī to be her female slaves.” When she knew, “Their status as slaves is recognized by the whole city,” she asked the king: “Deva, may I make my female slaves free women?” “As you wish, devi.” “If so, have that same drummer summoned and have the drum beaten again, announcing: ‘The five hundred women given to Queen Padumavatī to be her slaves have all been made free women.’” When they had been made free women, she gave the four hundred and ninety-nine sons into their hands to be raised, while she herself took only Prince Mahāpaduma.

Athāparabhāge tesaṃ kumārānaṃ kīḷanavaye sampatte rājā uyyāne nānāvidhaṃ kīḷanaṭṭhānaṃ kāresi. Te attano soḷasavassuddesikakāle sabbeva ekato hutvā uyyāne padumasañchannāya maṅgalapokkharaṇiyā [Pg.196] kīḷantā navapadumāni pupphitāni purāṇapadumāni ca vaṇṭato patantāni disvā ‘‘imassa tāva anupādinnakassa evarūpā jarā pāpuṇāti, kimaṅgaṃ pana amhākaṃ sarīrassa. Idampi hi evaṃgatikameva bhavissatī’’ti ārammaṇaṃ gahetvā sabbeva paccekabodhiñāṇaṃ nibbattetvā uṭṭhāyuṭṭhāya padumakaṇṇikāsu pallaṅkena nisīdiṃsu.

Then, on a later occasion, when those princes reached the age for play, the king had various kinds of playgrounds made in the park. When they were about sixteen years of age, they all gathered together and were playing in the park in the auspicious lotus pond covered with lotuses. They saw new lotuses blooming and old lotuses falling from their stalks and, taking this as their object of reflection, they thought: “If such decay befalls even this inanimate matter, what more so our own bodies? This too will surely have the same destiny.” They all produced the knowledge of solitary enlightenment and, rising up, they sat cross-legged on the pericarps of the lotuses.

Atha tehi saddhiṃ gatarājapurisā bahugataṃ divasaṃ ñatvā ‘‘ayyaputtā, tumhākaṃ velaṃ jānāthā’’ti āhaṃsu. Te tuṇhī ahesuṃ. Purisā gantvā rañño ārocesuṃ – ‘‘kumārā, deva, padumakaṇṇikāsu nisinnā, amhesu kathentesupi vacībhedaṃ na karontī’’ti. ‘‘Yathāruciyā nesaṃ nisīdituṃ dethā’’ti. Te sabbarattiṃ gahitārakkhā padumakaṇṇikāsu nisinnaniyāmeneva aruṇaṃ uṭṭhāpesuṃ. Purisā punadivase upasaṅkamitvā ‘‘devā, velaṃ jānāthā’’ti āhaṃsu. ‘‘Na mayaṃ devā, paccekabuddhā nāma mayaṃ amhā’’ti. ‘‘Ayyā, tumhe bhāriyaṃ kathaṃ kathetha, paccekabuddhā nāma tumhādisā na honti, dvaṅgulakesamassudharā kāye paṭimukkaaṭṭhaparikkhārā hontī’’ti. Te dakkhiṇahatthena sīsaṃ parāmasiṃsu, tāvadeva gihiliṅgaṃ antaradhāyi. Aṭṭha parikkhārā kāye paṭimukkā ca ahesuṃ. Tato passantasseva mahājanassa ākāsena nandamūlakapabbhāraṃ agamaṃsu.

Then the king's men who had gone with them, realizing that much of the day had passed, said: “Young masters, you should know the time.” But they remained silent. The men went and reported to the king: “Deva, the princes are seated on the pericarps of the lotuses. Even when we speak to them, they do not utter a word.” “Let them sit as they please.” Guarded for the whole night, they remained seated on the pericarps of the lotuses in the very same way until dawn arose. The next day the men approached and said: “Lords, you should know the time.” “We are not lords; we are what are called Solitary Buddhas.” “Sirs, you speak a grave matter. Solitary Buddhas are not like you; they wear hair and beards two fingers long and have the eight requisites fastened to their bodies.” They stroked their heads with their right hands, and at that very moment their lay-marks vanished and the eight requisites were fastened to their bodies. Then, while the great multitude looked on, they went through the sky to the Nandamūlaka slope.

Sāpi kho padumavatī devī ‘‘ahaṃ bahuputtā hutvā niputtā jātā’’ti hadayasokaṃ patvā teneva sokena kālaṅkatvā rājagahanagare dvāragāmake sahatthena kammaṃ katvā jīvanaṭṭhāne nibbatti. Athāparabhāge kulagharaṃ gatā ekadivasaṃ sāmikassa khettaṃ yāguṃ haramānā tesaṃ attano puttānaṃ antare aṭṭha paccekabuddhe bhikkhācāravelāya ākāsena gacchante disvā sīghaṃ sīghaṃ gantvā sāmikassa ārocesi – ‘‘passa, ayya, paccekabuddhe, ete nimantetvā bhojessāmā’’ti. So āha – ‘‘samaṇasakuṇā nāmete aññatthāpi evaṃ caranti, na ete paccekabuddhā’’ti te tesaṃ kathentānaṃyeva avidūre ṭhāne otariṃsu. Sā itthī taṃ divasaṃ attano bhattakhajjabhojanaṃ tesaṃ datvā ‘‘svepi aṭṭha janā mayhaṃ bhikkhaṃ gaṇhathā’’ti āha. ‘‘Sādhu, upāsike, tava sakkāro ettakova hotu, āsanāni ca aṭṭheva hontu, aññepi bahū paccekabuddhe [Pg.197] disvā tava cittaṃ pasīdeyyāsī’’ti. Sā punadivase aṭṭha āsanāni paññāpetvā aṭṭhannaṃ sakkārasammānaṃ paṭiyādetvā nisīdi.

Queen Padumavatī, for her part, fell into heart-sorrow, thinking, “Having had many sons, I have become sonless.” Overcome by that same sorrow, she passed away and was reborn in a village at the gate of the city of Rājagaha, in a place where she earned her living by working with her own hands. Later, having married into a family, one day, while carrying gruel to her husband’s field, she saw eight Solitary Buddhas from among her own sons traveling through the sky at the time for the alms round. She went quickly and told her husband: “Look, master, Solitary Buddhas! Let us invite them and give them a meal.” He said: “Those are just ascetic-birds; they wander about like that elsewhere too. They are not Solitary Buddhas.” But even as they were speaking, they descended in a place not far away. That day, the woman gave them her own portion of food and edibles and said: “Tomorrow, may eight of you accept my almsfood.” “Good, lay follower. Let your offering be just that much, and let there be just eight seats. Seeing many other Solitary Buddhas too, may your mind become serene.” The next day, she prepared eight seats, arranged offerings and honors for the eight, and sat down.

Nimantitapaccekabuddhā sesānaṃ saññaṃ adaṃsu – ‘‘mārisā ajja aññattha agantvā sabbeva tumhākaṃ mātu saṅgahaṃ karothā’’ti. Te tesaṃ vacanaṃ sutvā sabbeva ekato ākāsena āgantvā mātugharadvāre pāturahesuṃ. Sāpi paṭhamaṃ laddhasaññatāya bahūpi disvā na kampittha. Sabbepi te gehaṃ pavesetvā āsanesu nisīdāpesi. Tesu paṭipāṭiyā nisīdantesu navamo aññāni aṭṭha āsanāni māpetvā sayaṃ dhurāsane nisīdati, yāva āsanāni vaḍḍhanti, tāva gehaṃ vaḍḍhati. Evaṃ tesu sabbesupi nisinnesu sā itthī aṭṭhannaṃ paccekabuddhānaṃ paṭiyāditaṃ sakkāraṃ pañcasatānampi yāvadatthaṃ datvā aṭṭha nīluppalahatthake āharitvā nimantitapaccekabuddhānaṃyeva pādamūle ṭhapetvā āha – ‘‘mayhaṃ, bhante, nibbattanibbattaṭṭhāne sarīravaṇṇo imesaṃ nīluppalānaṃ antogabbhavaṇṇo viya hotū’’ti patthanaṃ akāsi. Paccekabuddhā mātu anumodanaṃ katvā gandhamādanaṃyeva agamaṃsu.

The invited Solitary Buddhas gave a sign to the rest: “Sirs, today do not go elsewhere but all of you accept your mother’s hospitality.” Hearing their words, they all came together through the sky and appeared at their mother’s door. Because of the sign she had received beforehand, she did not waver even on seeing so many. She had them all enter the house and sit down on the seats. As they were sitting down in order, a ninth would create another eight seats and sit on the foremost seat; and as the seats increased, so the house increased. When they were all seated thus, the woman gave the offerings prepared for the eight Solitary Buddhas to all five hundred, as much as they required. Then, bringing eight blue lotuses, she placed them at the feet of only the invited Solitary Buddhas and made an aspiration: “Venerable sirs, in whatever place I am reborn, may the complexion of my body be like the color of the inside of these blue lotuses.” The Solitary Buddhas gave their mother their blessing and departed for Gandhamādana.

Sāpi yāvajīvaṃ kusalaṃ katvā tato cutā devaloke nibbattitvā imasmiṃ buddhuppāde sāvatthiyaṃ seṭṭhikule paṭisandhiṃ gaṇhi. Nīluppalagabbhasamānavaṇṇatāya cassā uppalavaṇṇātveva nāmaṃ akaṃsu. Athassā vayappattakāle sakalajambudīpe rājāno ca seṭṭhino ca seṭṭhissa santikaṃ dūtaṃ pahiṇiṃsu ‘‘dhītaraṃ amhākaṃ detū’’ti. Apahiṇanto nāma nāhosi. Tato seṭṭhi cintesi – ‘‘ahaṃ sabbesaṃ manaṃ gahetuṃ na sakkhissāmi, upāyaṃ panekaṃ karissāmī’’ti dhītaraṃ pakkosāpetvā ‘‘pabbajituṃ, amma, sakkhissasī’’ti āha. Tassā pacchimabhavikattā pitu vacanaṃ sīse āsittasatapākatelaṃ viya ahosi. Tasmā pitaraṃ ‘‘pabbajissāmi, tātā’’ti āha. So tassā sakkāraṃ katvā bhikkhunupassayaṃ netvā pabbājesi. Tassā acirapabbajitāya eva uposathāgāre kālavāro pāpuṇi. Sā padīpaṃ jāletvā uposathāgāraṃ sammajjitvā dīpasikhāya nimittaṃ gaṇhitvā ṭhitāva punappunaṃ olokayamānā tejokasiṇārammaṇaṃ jhānaṃ nibbattetvā tadeva pādakaṃ katvā arahattaṃ pāpuṇi. Arahattaphalena saddhiṃyeva ca [Pg.198] abhiññāpaṭisambhidāpi ijjhiṃsu. Visesato pana iddhivikubbane ciṇṇavasī ahosi. Tena vuttaṃ apadāne (apa. therī 2.2.uppalavaṇṇātherīapadāna, aññamaññavisadisaṃ) –

She too, having done wholesome deeds for as long as she lived, passed away from there and was reborn in a deva world. During the advent of this Buddha, she took conception in a treasurer’s family in Sāvatthī. Because her complexion was the same as the inside of a blue lotus, they gave her the name Uppalavaṇṇā. When she came of age, kings and treasurers from all over Jambudīpa sent messengers to the treasurer, saying, “Give us your daughter.” There was no one who did not send one. Then the treasurer thought: “I will not be able to satisfy all of them. I will devise a stratagem.” He had his daughter summoned and said: “Amma, will you be able to go forth?” Because it was her last existence, her father’s words were like oil refined a hundred times poured on her head. Therefore she said to her father: “I will go forth, father.” He performed a ceremony for her, took her to a bhikkhunīs’ residence, and had her go forth. Not long after she had gone forth, her turn came by roster in the Uposatha hall. She lit a lamp, swept the Uposatha hall, and taking the lamp flame as her meditation object, she stood gazing at it again and again. She produced the jhānas with the fire kasiṇa as object and, making that the basis, she attained arahantship. Together with the fruit of arahantship, the direct knowledges and the analytical knowledges were also accomplished. She was especially practiced and skilled in the transformations of psychic power. Thus it is said in the Apadāna:

‘‘Padumuttaro nāma jino, sabbadhammāna pāragū;

Ito satasahassamhi, kappe uppajji nāyako.

“The Victor named Padumuttara, gone to the far shore of all phenomena, that Leader arose a hundred thousand aeons ago.

‘‘Tadāhaṃ haṃsavatiyaṃ, jātā seṭṭhikule ahuṃ;

Nānāratanapajjote, mahāsukhasamappitā.

“At that time, in Haṃsavatī, I was born in a treasurer's family, resplendent with various jewels and endowed with great happiness.

‘‘Upetvā taṃ mahāvīraṃ, assosiṃ dhammadesanaṃ;

Tato jātappasādāhaṃ, upemi saraṇaṃ jinaṃ.

“Approaching that Great Hero, I heard his teaching of the Dhamma. Then, with confidence having arisen, I went for refuge to the Victor.

‘‘Bhagavā iddhimantīnaṃ, aggaṃ vaṇṇesi nāyako;

Bhikkhuniṃ lajjiniṃ tādiṃ, samādhijhānakovidaṃ.

“The Blessed One, the Leader, praised as foremost among those with psychic powers a bhikkhunī who was modest and steadfast, skilled in concentration and jhāna.

‘‘Tadā muditacittāhaṃ, taṃ ṭhānaṃ abhikaṅkhinī;

Nimantitvā dasabalaṃ, sasaṅghaṃ lokanāyakaṃ.

“Then, with a joyful mind, longing for that position, I invited the Ten-Powered One, the Leader of the world, together with his Sangha.

‘‘Bhojayitvāna sattāhaṃ, datvāna ca ticīvaraṃ;

Sattamālaṃ gahetvāna, uppalādevagandhikaṃ.

“Having fed them for seven days and having given the triple robe, taking seven garlands divinely scented with blue lotuses,

‘‘Satthu pāde ṭhapetvāna, ñāṇamhi abhipūjayiṃ;

Nipacca sirasā pāde, idaṃ vacanamabraviṃ.

“Having placed them at the Teacher’s feet, I paid homage to his knowledge. Bowing my head to his feet, I spoke these words:

‘‘Yādisā vaṇṇitā vīra, ito aṭṭhamake muni;

Tādisāhaṃ bhavissāmi, yadi sijjhati nāyaka.

“O Hero, just as was the nun you praised—the eighth sage from this one—may I become like her, O Leader, if this aspiration succeeds.”

‘‘Tadā avoca maṃ satthā, vissaṭṭhā hoti dārike;

Anāgatamhi addhāne, lacchase taṃ manorathaṃ.

“Then the Teacher said to me: “Be confident, young woman. In the distant future, you will attain that aspiration.”

‘‘Satasahassito kappe, okkākakulasambhavo;

Gotamo nāma gottena, satthā loke bhavissati.

“A hundred thousand aeons from now, born of the Okkāka clan, a Teacher named Gotama by clan will arise in the world.”

‘‘Tassa dhammesu dāyādā, orasā dhammanimmitā;

Nāmenuppalavaṇṇāti, rūpena ca yasassinī.

“An heir to his Dhamma, his spiritual daughter fashioned by the Dhamma, will be named Uppalavaṇṇā, renowned for her beauty and fame.”

‘‘Abhiññāsu vasippattā, satthusāsanakārikā;

Sabbāsavaparikkhīṇā, hessasī satthu sāvikā.

“Having attained mastery in the direct knowledges, a doer of the Teacher’s instruction, with all taints destroyed, you will be a disciple of the Teacher.”

‘‘Tadāhaṃ [Pg.199] muditā hutvā, yāvajīvaṃ tadā jinaṃ;

Mettacittā paricariṃ, sasaṅghaṃ lokanāyakaṃ.

“Then, joyful, for as long as I lived I served that Victor, the Leader of the world, together with the Sangha, with a mind of loving-kindness.

‘‘Tena kammena sukatena, cetanāpaṇidhīhi ca;

Jahitvā mānusaṃ dehaṃ, tāvatiṃsamagacchahaṃ.

“By that well-done kamma, and by my volitions and aspirations, having abandoned the human body, I went to the Tāvatiṃsa realm.

‘‘Tato cutāhaṃ manuje, upapannā sayambhuno;

Uppalehi paṭicchannaṃ, piṇḍapātamadāsahaṃ.

“Having passed away from there, I was reborn among humans. I offered almsfood covered with lotuses to a Self-Enlightened One.

‘‘Ekanavutito kappe, vipassī nāma nāyako;

Uppajji cārudassano, sabbadhammesu cakkhumā.

“Ninety-one aeons ago, a Leader named Vipassī arose, lovely to behold, the one with vision into all things.

‘‘Seṭṭhidhītā tadā hutvā, bārāṇasipuruttame;

Nimantetvāna sambuddhaṃ, sasaṅghaṃ lokanāyakaṃ.

“Then, having been a treasurer's daughter in the excellent city of Bārāṇasī, I invited the Perfectly Enlightened One, the Leader of the world, together with the Sangha.

‘‘Mahādānaṃ daditvāna, uppalehi vināyakaṃ;

Pūjayitvā cetasāva, vaṇṇasobhaṃ apatthayiṃ.

“Having given a great gift and having worshipped the Guide with lotuses, with a devoted mind I aspired to a beautiful complexion.

‘‘Imamhi bhaddake kappe, brahmabandhu mahāyaso;

Kassapo nāma gottena, uppajji vadataṃ varo.

“In this fortunate aeon, a kinsman of Brahmā, of great fame, Kassapa by clan, arose, the best of speakers.

‘‘Upaṭṭhāko mahesissa, tadā āsi narissaro;

Kāsirājā kikī nāma, bārāṇasipuruttame.

“The attendant of the Great Seer then was the lord of men, the king of Kāsi named Kikī, in the excellent city of Bārāṇasī.

‘‘Tassāsiṃ dutiyā dhītā, samaṇaguttasavhayā;

Dhammaṃ sutvā jinaggassa, pabbajjaṃ samarocayiṃ.

“I was his second daughter, named Samaṇaguttā. Having heard the Dhamma of the Chief Victor, I took delight in the going forth.

‘‘Anujāni na no tāto, agāreva tadā mayaṃ;

Vīsavassasahassāni, vicarimha atanditā.

“Our father did not permit us, so we remained at home. For twenty thousand years, we practiced unweariedly.

‘‘Komāribrahmacariyaṃ, rājakaññā sukhedhitā;

Buddhopaṭṭhānaniratā, muditā sattadhītaro.

“As royal daughters brought up in comfort, we seven daughters lived the maiden's holy life, delighting in attending on the Buddha, and we rejoiced.

‘‘Samaṇī samaṇaguttā ca, bhikkhunī bhikkhudāyikā;

Dhammā ceva sudhammā ca, sattamī saṅghadāyikā.

“Samaṇī and Samaṇaguttā, Bhikkhunī and Bhikkhudāyikā, Dhammā and Sudhammā, and the seventh was Saṅghadāyikā.

‘‘Ahaṃ khemā ca sappaññā, paṭācārā ca kuṇḍalā;

Kisāgotamī dhammadinnā, visākhā hoti sattamī.

I, and the wise Khemā, Paṭācārā and Kuṇḍalā, Kisāgotamī and Dhammadinnā; Visākhā was the seventh.

‘‘Tehi [Pg.200] kammehi sukatehi, cetanāpaṇidhīhi ca;

Jahitvā mānusaṃ dehaṃ, tāvatiṃsamagacchahaṃ.

By these well-done deeds, and by my volitions and aspirations, having abandoned the human body, I went to the Tāvatiṃsa realm.

‘‘Tato cutā manussesu, upapannā mahākule;

Pītaṃ maṭṭhaṃ varaṃ dussaṃ, adaṃ arahato ahaṃ.

Having passed away from there, I was reborn among humans in a great family. I gave yellow, smooth, excellent cloth to an Arahant.

‘‘Tato cutāriṭṭhapure, jātā vippakule ahaṃ;

Dhītā tiriṭivacchassa, ummādantī manoharā.

Having passed away from there, I was born in a brahmin family in Ariṭṭhapura. I was the captivating daughter of Tiriṭivaccha, named Ummādantī.

‘‘Tato cutā janapade, kule aññatare ahaṃ;

Pasūtā nātiphītamhi, sāliṃ gopemahaṃ tadā.

Having passed away from there, I was born in a certain family in a country district, one that was not very prosperous. I then guarded the rice fields.

‘‘Disvā paccekasambuddhaṃ, pañcalājasatānihaṃ;

Datvā padumacchannāni, pañca puttasatānihaṃ.

Seeing a Paccekasambuddha, I, with my five hundred sons, gave five hundred portions of roasted rice covered with lotuses.

‘‘Patthayiṃ tepi patthesuṃ, madhuṃ datvā sayambhuno;

Tato cutā araññehaṃ, ajāyiṃ padumodare.

I made an aspiration and they too made an aspiration. Having given honey to the Self-Arisen One, I passed away from there and was born in the heart of a lotus in a forest.

‘‘Kāsirañño mahesīhaṃ, hutvā sakkatapūjitā;

Ajaniṃ rājaputtānaṃ, anūnaṃ satapañcakaṃ.

Having been the chief queen of the king of Kāsi, honored and revered, I gave birth to no less than five hundred royal sons.

‘‘Yadā te yobbanappattā, kīḷantā jalakīḷitaṃ;

Disvā opattapadumaṃ, āsuṃ paccekanāyakā.

When they reached youth and were playing water-sports, upon seeing a withered lotus, they all became Paccekabuddhas.

‘‘Sāhaṃ tehi vinābhūtā, sutavīrehi sokinī;

Cutā isigilipasse, gāmakamhi ajāyihaṃ.

Separated from them and grieving for my heroic sons, I passed away. I was then born in a small village on the slope of Isigili.

‘‘Yadā buddho sutamatī, sutānaṃ bhattunopi ca;

Yāguṃ ādāya gacchantī, aṭṭha paccekanāyake.

Devoted to my sons and also to my husband, I was going along carrying rice-gruel when I saw eight Paccekabuddhas.

‘‘Bhikkhāya gāmaṃ gacchante, disvā putte anussariṃ;

Khīradhārā viniggacchi, tadā me puttapemasā.

Seeing them going to the village for alms, I remembered my sons. Then, because of my love for my sons, streams of milk issued forth from my breasts.

‘‘Tato tesaṃ adaṃ yāguṃ, pasannā sehi pāṇibhi;

Tato cutāhaṃ tidasaṃ, nandanaṃ upapajjahaṃ.

Then, with a confident mind, I gave them the gruel with my own hands. Having passed away from there, I was reborn in the Nandana grove of the Tāvatiṃsa realm.

‘‘Anubhotvā sukhaṃ dukkhaṃ, saṃsaritvā bhavābhave;

Tavatthāya mahāvīra, pariccattañca jīvitaṃ.

Having experienced pleasure and pain, having wandered through existences high and low, for your sake, O Great Hero, I have relinquished my life many times.

‘‘Dhītā [Pg.201] tuyhaṃ mahāvīra, paññavanta jutindhara;

Bahuñca dukkaraṃ kammaṃ, kataṃ me atidukkaraṃ.

O Great Hero, your daughter am I. O wise one, O bearer of radiance, much difficult work, very hard to do, has been done by me.

‘‘Rāhulo ca ahañceva, nekajātisate bahū;

Ekasmiṃ sambhave jātā, samānacchandamānasā.

Rāhula and I, for many hundreds of births, were born in the same existence, with similar resolve and mind.

‘‘Nibbatti ekato hoti, jātiyāpi ca ekato;

Pacchime bhave sampatte, ubhopi nānāsambhavā.

Our rebirth occurred together, and our birth too was together; but when the final existence was reached, we both had different origins.

‘‘Purimānaṃ jinaggānaṃ, saṅgamaṃ te nidassitaṃ;

Adhikāraṃ bahuṃ mayhaṃ, tuyhatthāya mahāmuni.

You have pointed out my encounters with past Chief Victors. My great foundation of merit, O Great Sage, was laid for your sake.

‘‘Yaṃ mayā pūritaṃ kammaṃ, kusalaṃ sara me muni;

Tavatthāya mahāvīra, puññaṃ upacitaṃ mayā.

O Sage, remember the wholesome kamma that I have fulfilled. For your sake, O Great Hero, merit has been accumulated by me.

‘‘Abhabbaṭṭhāne vajjetvā, vārayanti anācāraṃ;

Tavatthāya mahāvīra, cattaṃ me jīvitaṃ bahuṃ.

Avoiding states of inability and preventing misconduct, for your sake, O Great Hero, I have relinquished my life many times.

‘‘Evaṃ bahuvidhaṃ dukkhaṃ, sampatti ca bahubbidhā;

Pacchime bhave sampatte, jātā sāvatthiyaṃ pure.

Thus, having experienced many kinds of suffering and various kinds of success, upon reaching my final existence, I was born in the city of Sāvatthī.

‘‘Mahādhanaseṭṭhikule, sukhite sajjite tathā;

Nānāratanapajjote, sabbakāmasamiddhine.

In the family of a very wealthy treasurer, a happy and well-provided family, ablaze with various jewels, endowed with all sensual pleasures.

‘‘Sakkatā pūjitā ceva, mānitāpacitā tathā;

Rūpasīrimanuppattā, kulesu abhisakkatā.

I was honored and worshipped, esteemed and venerated. Having attained beauty and splendor, I was highly honored among the families.

‘‘Atīva patthitā cāsiṃ, rūpasobhasirīhi ca;

Patthitā seṭṭhiputtehi, anekehi satehipi.

I was extremely desired for my beauty, grace, and splendor; sought after by many hundreds of treasurers' sons.

‘‘Agāraṃ pajahitvāna, pabbajiṃ anagāriyaṃ;

Aḍḍhamāse asampatte, catusaccamapāpuṇiṃ.

Having abandoned the home, I went forth into the homeless life. Before half a month had passed, I attained the Four Noble Truths.

‘‘Iddhiyā abhinimmitvā, caturassaṃ rathaṃ ahaṃ;

Buddhassa pāde vandissaṃ, lokanāthassa tādino.

Having created a four-horsed chariot by psychic power, I worshipped the feet of the Buddha, the Protector of the World, the Suchlike One.

‘‘Iddhīsu ca vasī homi, dibbāya sotadhātuyā;

Cetopariyañāṇassa, vasī homi mahāmune.

I have mastery over the psychic powers and over the divine ear element; I have mastery over the knowledge of others’ minds, O Great Sage.

‘‘Pubbenivāsaṃ [Pg.202] jānāmi, dibbacakkhu visodhitaṃ;

Sabbāsavaparikkhīṇā, natthi dāni punabbhavo.

I know my former existences, my divine eye is purified; all my taints are destroyed, now there is no future existence.

‘‘Atthadhammaniruttīsu, paṭibhāne tatheva ca;

Ñāṇaṃ me vimalaṃ suddhaṃ, pabhāvena mahesino.

In meaning, Dhamma, language, and inspiration, my knowledge is stainless and pure, through the power of the Great Seer.

‘‘Cīvaraṃ piṇḍapātañca, paccayaṃ sayanāsanaṃ;

Khaṇena upanāmenti, sahassāni samantato.

Robes, almsfood, requisites, and lodging—thousands from all around bring them to me in an instant.

‘‘Jino tamhi guṇe tuṭṭho, etadagge ṭhapesi maṃ;

Aggā iddhimatīnanti, parisāsu vināyako.

Pleased with that quality, the Victor, the Guide, placed me in the foremost position. In the assemblies he declared me: 'Foremost among those with psychic power.'

‘‘Pariciṇṇo mayā satthā, kataṃ buddhassa sāsanaṃ;

Ohito garuko bhāro, bhavanettisamūhatā.

The Teacher has been served by me, the Buddha’s teaching has been done; the heavy burden is laid down, the guide to existence is uprooted.

‘‘Yassatthāya pabbajitā, agārasmānagāriyaṃ;

So me attho anuppatto, sabbasaṃyojanakkhayo.

The purpose for which I went forth from home into homelessness, that purpose has been attained by me—the utter destruction of all fetters.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

My defilements are burned up… the Buddha’s teaching has been done.

Ayaṃ pana therī yadā bhagavā sāvatthinagaradvāre yamakapāṭihāriyaṃ kātuṃ kaṇḍambarukkhamūlaṃ upagañchi, tadā satthāraṃ upasaṅkamitvā vanditvā evamāha – ‘‘ahaṃ, bhante, pāṭihāriyaṃ karissāmi, yadi bhagavā anujānātī’’ti sīhanādaṃ nadi. Satthā idaṃ kāraṇaṃ aṭṭhuppattiṃ katvā jetavanamahāvihāre ariyagaṇamajjhe nisinno paṭipāṭiyā bhikkhuniyo ṭhānantare ṭhapento imaṃ theriṃ iddhimantīnaṃ aggaṭṭhāne ṭhapesi. Sā jhānasukhena phalasukhena nibbānasukhena ca vītināmentī ekadivasaṃ kāmānaṃ ādīnavaṃ okāraṃ saṃkilesañca paccavekkhamānā gaṅgātīriyattherassa mātuyā dhītāya saddhiṃ sapattivāsaṃ uddissa saṃvegajātāya vuttagāthā paccanubhāsantī –

Now this therī, when the Blessed One went to the foot of the Kaṇḍamba tree at the gate of Sāvatthī to perform the Twin Miracle, approached the Teacher, paid homage, and roared a lion’s roar, saying: “Venerable sir, I will perform a miracle, if the Blessed One permits.” The Teacher, making this event the origin story, while seated in the midst of the noble assembly at Jetavana Monastery and establishing the bhikkhunīs in their respective ranks, placed this therī in the foremost position among those with psychic powers. One day, while she was abiding in the bliss of jhāna, the bliss of fruition, and the bliss of Nibbāna, reflecting on the danger, degradation, and defilement of sensual pleasures, she repeated the verses spoken by one in whom spiritual urgency had arisen concerning living as a co-wife with the daughter of the mother of the elder Gaṅgātīriya:

224.

224.

‘‘Ubho mātā ca dhītā ca, mayaṃ āsuṃ sapattiyo;

Tassā me ahu saṃvego, abbhuto lomahaṃsano.

Both mother and daughter, we were co-wives. Because of that, a sense of spiritual urgency arose in me, amazing and hair-raising.

225.

225.

‘‘Dhiratthu kāmā asucī, duggandhā bahukaṇṭakā;

Yattha mātā ca dhītā ca, sabhariyā mayaṃ ahuṃ.

Shame on sensual pleasures—impure, foul-smelling, full of thorns—where we, a mother and a daughter, became co-wives.

226.

226.

‘‘Kāmesvādīnavaṃ [Pg.203] disvā, nekkhammaṃ daṭṭhu khemato;

Sā pabbajiṃ rājagahe, agārasmānagāriya’’nti. –

Having seen the danger in sensual pleasures and seen renunciation as security, I went forth from home into homelessness in Rājagaha.

Imā tisso gāthā abhāsi.

She recited these three verses.

Tattha ubho mātā ca dhītā ca, mayaṃ āsuṃ sapattiyoti mātā ca dhītā cāti ubho mayaṃ aññamaññaṃ sapattiyo ahumha.

Therein, the words “Both mother and daughter, we were co-wives” mean: “Both of us, mother and daughter, were co-wives to one another.”

Sāvatthiyaṃ kira aññatarassa vāṇijassa bhariyāya paccūsavelāyaṃ kucchiyaṃ gabbho saṇṭhāsi, sā taṃ na aññāsi. Vāṇijo vibhātāya rattiyā sakaṭesu bhaṇḍaṃ āropetvā rājagahaṃ uddissa gato. Tassā gacchante kāle gabbho vaḍḍhetvā paripākaṃ agamāsi. Atha naṃ sassu evamāha – ‘‘mama putto cirappavuttho tvañca gabbhinī, pāpakaṃ tayā kata’’nti. Sā ‘‘tava puttato aññaṃ purisaṃ na jānāmī’’ti āha. Taṃ sutvāpi sassu asaddahantī taṃ gharato nikkaḍḍhi. Sā sāmikaṃ gavesantī anukkamena rājagahaṃ sampattā. Tāvadeva cassā kammajavātesu calantesu maggasamīpe aññataraṃ sālaṃ paviṭṭhāya gabbhavuṭṭhānaṃ ahosi. Sā suvaṇṇabimbasadisaṃ puttaṃ vijāyitvā anāthasālāyaṃ sayāpetvā udakakiccatthaṃ bahi nikkhantā. Athaññataro aputtako satthavāho tena maggena gacchanto ‘‘assāmikāya dārako, mama putto bhavissatī’’ti taṃ dhātiyā hatthe adāsi. Athassa mātā udakakiccaṃ katvā udakaṃ gahetvā paṭinivattitvā puttaṃ apassantī sokābhibhūtā paridevitvā rājagahaṃ appavisitvāva maggaṃ paṭipajji. Taṃ aññataro corajeṭṭhako antarāmagge disvā paṭibaddhacitto attano pajāpatiṃ akāsi. Sā tassa gehe vasantī ekaṃ dhītaraṃ vijāyi. Atha sā ekadivasaṃ dhītaraṃ gahetvā ṭhitā sāmikena bhaṇḍitvā dhītaraṃ mañcake khipi. Dārikāya sīsaṃ thokaṃ bhindi. Tato sāpi sāmikaṃ bhāyitvā rājagahameva paccāgantvā serivicārena vicarati. Tassā putto paṭhamayobbane ṭhito ‘‘mātā’’ti ajānanto attano pajāpatiṃ akāsi. Aparabhāge taṃ corajeṭṭhakadhītaraṃ bhaginibhāvaṃ ajānanto vivāhaṃ katvā attano gehaṃ ānesi. Evaṃ so attano mātaraṃ bhaginiñca pajāpatī katvā vāsesi. Tena tā ubhopi sapattivāsaṃ vasiṃsu. Athekadivasaṃ mātā [Pg.204] dhītu kesavaṭṭiṃ mocetvā ūkaṃ olokentī sīse vaṇaṃ disvā ‘‘appevanāmāyaṃ mama dhītā bhaveyyā’’ti pucchitvā saṃvegajātā hutvā rājagahe bhikkhunupassayaṃ gantvā pabbajitvā katapubbakiccā vivekavāsaṃ vasantī attano ca pubbapaṭipattiṃ paccavekkhitvā ‘‘ubho mātā’’tiādikā gāthā abhāsi. Tā pana tāya vuttagāthāva kāmesu ādīnavadassanavasena paccanubhāsantī ayaṃ therī ‘‘ubho mātā ca dhītā cā’’tiādimāha. Tena vuttaṃ – ‘‘sā jhānasukhena phalasukhena nibbānasukhena ca vītināmentī imā tisso gāthā abhāsī’’ti.

In Sāvatthī, it is said, the wife of a certain merchant conceived a child in her womb at dawn, but she did not know it. At daybreak, the merchant loaded his goods onto carts and set out for Rājagaha. While he was away, the fetus in her womb grew and came to term. Then her mother-in-law said to her: 'My son has been gone for a long time, and you are pregnant. You have done something wicked!' She replied: 'I know no man other than your son.' Hearing this but not believing her, the mother-in-law drove her from the house. Searching for her husband, she gradually reached Rājagaha. Just then, as her labor pains began, she entered a hall by the roadside and gave birth. She delivered a son who looked like a golden image, laid him in a rest house for the destitute, and went outside for water. Then a childless caravan leader passing along that road saw the boy and thought, 'This is an ownerless child; he shall be my son,' and he gave him into the hands of a wet nurse. When the mother returned with water and did not see her son, she was overwhelmed with grief and lamented. Without even entering Rājagaha, she set out on the road back. A certain robber chief saw her on the way, became infatuated with her, and made her his wife. While living in his house, she gave birth to a daughter. One day, having quarreled with her husband, she threw her daughter onto a cot, and the girl’s head was slightly injured. Then, fearing her husband, she returned to Rājagaha and wandered about, supporting herself by peddling. Her son, having reached early youth, not knowing she was his mother, took her as his wife. Later, not knowing that the robber chief’s daughter was his sister, he married her and brought her to his home. Thus he made both his mother and his sister his wives, and they lived together as co-wives. One day, the mother was undoing her daughter’s hair to look for lice when she saw the scar on her head. Thinking, 'Could this possibly be my daughter?' she questioned her and was overcome with a sense of spiritual urgency. She went to the nuns’ monastery in Rājagaha and went forth. Having fulfilled her preliminary duties and dwelling in seclusion, she reflected on her past course of life and uttered the verses beginning, 'Both mother...' And this elder nun, repeating those very verses spoken by that woman as a way of seeing the danger in sensual pleasures, uttered the verses beginning, 'Both mother and daughter...' Therefore it was said: 'She, passing her time with the bliss of jhāna, the bliss of fruition, and the bliss of Nibbāna, spoke these three verses.'

Tattha asucīti kilesāsucipaggharaṇena asucī. Duggandhāti visagandhavāyanena pūtigandhā. Bahukaṇṭakāti visūyikappavattiyā sucaritavinivijjhanaṭṭhena bahuvidhakilesakaṇṭakā. Tathā hi te sattisūlūpamā kāmāti vuttā. Yatthāti yesu kāmesu paribhuñjitabbesu. Sabhariyāti samānabhariyā, sapattiyoti attho.

Therein, 'impure' means impure due to the oozing of the impurity of defilements. 'Foul-smelling' means having a putrid odor that spreads like poison. 'Full of thorns' means full of the many thorns of defilements in the sense of piercing good conduct by giving rise to slander. For thus it is said that sensual pleasures are comparable to spears and stakes. 'Where' refers to those sensual pleasures that are to be enjoyed. 'As co-wives' means having a common husband; that is, as rivals.

227.

227.

‘‘Pubbenivāsaṃ jānāmi, dibbacakkhuṃ visodhitaṃ;

Cetopariccañāṇañca, sotadhātu visodhitā.

“I know my past abodes, my divine eye is purified; and knowledge of the minds of others, the divine ear element is purified.

228.

228.

‘‘Iddhīpi me sacchikatā, patto me āsavakkhayo;

Chaḷabhiññā sacchikatā, kataṃ buddhassa sāsanaṃ’’.

“Psychic power too has been realized by me, I have attained the destruction of the taints; the six direct knowledges have been realized, the Buddha’s teaching has been done.”

‘‘Pubbenivāsa’’ntiādikā dve gāthā attano adhigatavisesaṃ paccavekkhitvā pītisomanassajātāya theriyā vuttā. Tattha cetopariccañāṇanti cetopariyañāṇaṃ, sacchikataṃ, pattanti vā sambandho.

The two verses beginning “Past abodes…” were spoken by the elder nun, in whom joy and gladness had arisen as she reviewed her special attainments. Herein, 'knowledge of encompassing mind' means the knowledge of others’ minds; the connection is with 'realized' and 'attained.'

229.

229.

‘‘Iddhiyā abhinimmitvā, caturassaṃ rathaṃ ahaṃ;

Buddhassa pāde vanditvā, lokanāthassa tādino’’ti. –

“Having created by psychic power a four-horsed chariot, I, having paid homage to the feet of the Buddha, the protector of the world, the Such One.”

Ayaṃ gāthā yadā bhagavā yamakapāṭihāriyaṃ kātuṃ kaṇḍambarukkhamūlaṃ upasaṅkami, tadā ayaṃ therī evarūpaṃ rathaṃ nimminitvā tena saddhiṃ satthu santikaṃ gantvā bhagavā ‘‘ahaṃ pāṭihāriyaṃ karissāmi titthiyamadanimmathanāya, anujānāthā’’ti vatvā satthu santike aṭṭhāsi, taṃ saddhāya vuttā. Tattha iddhiyā abhinimmitvā, caturassaṃ rathaṃ ahanti catūhi assehi yojitaṃ rathaṃ iddhiyā abhinimminitvā buddhassa bhagavato pāde vanditvā ekamantaṃ aṭṭhāsinti adhippāyo.

This verse was spoken out of faith. When the Blessed One approached the foot of the Kaṇḍamba tree to perform the Twin Miracle, this elder nun created such a chariot and went with it into the Teacher's presence. She said, “I will perform a miracle to crush the pride of the sectarians; give me leave,” and stood near the Teacher. Herein, the intention is this: “Having created by psychic power a chariot yoked with four horses, and having paid homage at the feet of the Buddha, the Blessed One, I stood to one side.”

230.

230.

‘‘Supupphitaggaṃ [Pg.205] upagamma pādapaṃ, ekā tuvaṃ tiṭṭhasi sālamūle;

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

“You have come to a tree with a blossoming crest and stand alone at the foot of this sāl tree. You have no companion at all; foolish girl, aren’t you afraid of rogues?”

Tattha supupphitagganti suṭṭhu pupphitaaggaṃ, aggato paṭṭhāya sabbaphālipullantī attho. Pādapanti rukkhaṃ, idha pana sālarukkho adhippeto. Ekā tuvanti ekikā tvaṃ idha tiṭṭhasi. Na cāpi te dutiyo atthi kocīti tava sahāyabhūto ārakkhako kocipi natthi, rūpasampattiyā vā tuyhaṃ dutiyo kocipi natthi, asadisarūpā ekikāva imasmiṃ janavivitte ṭhāne tiṭṭhasi. Bāle na tvaṃ bhāyasi dhuttakānanti taruṇike tvaṃ dhuttapurisānaṃ kathaṃ na bhāyasi, sakiñcanakārino dhuttāti adhippāyo. Imaṃ kira gāthaṃ māro ekadivasaṃ theriṃ supupphite sālavane divāvihāraṃ nisinnaṃ disvā upasaṅkamitvā vivekato vicchinditukāmo vīmaṃsanto āha. Atha naṃ therī santajjentī attano ānubhāvavasena –

Herein, 'with a well-flowered top' means its top is well-flowered; that is, all its branches are in full bloom from the top down. 'A tree' (pādapaṃ): here a sāl tree is intended. 'You stand alone' means you stand here alone. 'And you have no companion' implies: you have no companion to be your guard, or there is no one who is your second in respect of beauty; you with your incomparable beauty stand alone in this deserted place. 'Foolish girl (bāle), are you not afraid of rogues?': This means, 'Young girl (taruṇike), how is it you do not fear the rogues?' The intention is that rogues are mischief-makers. It is said that one day Māra saw the elder nun seated for her day's abiding in a grove of sāl trees in full bloom. Wishing to break her seclusion, he approached and recited this verse to test her. Then the elder nun, rebuking him, spoke by means of her own spiritual power:

231.

231.

‘‘Sataṃ sahassānipi dhuttakānaṃ, samāgatā edisakā bhaveyyuṃ;

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

“Even if a hundred thousand rogues just like you were to gather here, not a hair of mine would stir or tremble. What can you alone do to me, Māra?

232.

232.

‘‘Esā antaradhāyāmi, kucchiṃ vā pavisāmi te;

Bhamukantare tiṭṭhāmi, tiṭṭhantiṃ maṃ na dakkhasi.

“I can disappear right here, or I can enter your belly. I can stand between your eyebrows, and you will not see me standing there.

233.

233.

‘‘Cittamhi 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 direct knowledges have been realized, the Buddha’s teaching has been done.

234.

234.

‘‘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 delight in sensual pleasure, for me is now non-delight.

235.

235.

‘‘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 this, O Evil One: you are defeated, O End-maker!”

Imā gāthā abhāsi.

She spoke these verses.

Tattha [Pg.206] sataṃ sahassānipi dhuttakānaṃ, samāgatā edisakā bhaveyyunti yādisako tvaṃ edisakā evarūpā anekasatasahassamattāpi dhuttakā samāgatā yadi bhaveyyuṃ. Lomaṃ na iñje napi sampavedheti lomamattampi na iñjeyya na sampavedheyya. Kiṃ me tuvaṃ māra karissasekoti māra, tvaṃ ekakova mayhaṃ kiṃ karissasi?

Herein, 'Even if a hundred thousand rogues of your kind were to gather together' means: if even many hundreds of thousands of rogues of the same kind as you were to gather. 'Not a hair would stir or tremble' means: not even so much as a hair would stir or tremble. 'What can you alone do to me, Māra?' means: Māra, what can you, all by yourself, do to me?

Idāni mārassa attano kiñcipi kātuṃ asamatthataṃyeva vibhāventī ‘‘esā antaradhāyāmī’’ti gāthamāha. Tassattho – māra, esāhaṃ tava purato ṭhitāva antaradhāyāmi adassanaṃ gacchāmi, ajānantasseva te kucchiṃ vā pavisāmi, bhamukantare vā tiṭṭhāmi, evaṃ tiṭṭhantiñca maṃ tvaṃ na passasi.

Now, making clear Māra's complete inability to do anything to her, she recites the verse beginning, 'I can disappear right here.' The meaning is: Māra, I, standing right before you, can disappear, become invisible. Without your knowing it, I can enter your belly or stand between your eyebrows, and though I am standing there, you will not see me.

Kasmāti ce? Cittamhi vasībhūtāhaṃ, iddhipādā subhāvitā, ahaṃ camhi māra, mayhaṃ cittaṃ vasībhāvappattaṃ, cattāropi iddhipādā mayā suṭṭhu bhāvitā bahulīkatā, tasmā ahaṃ yathāvuttāya iddhivisayatāya pahomīti. Sesaṃ sabbaṃ heṭṭhā vuttanayattā uttānameva.

And why is that? Because 'I have mastered my mind, and the bases of psychic power are well developed.' The meaning is: O Māra, my mind has attained mastery; the four bases of psychic power have been thoroughly cultivated and repeatedly practiced by me. Therefore, I am capable of the range of psychic power as described. The rest is all as explained above and is self-evident.

Uppalavaṇṇātherīgāthāvaṇṇanā niṭṭhitā.

The commentary on the Verses of the Elder Nun Uppalavaṇṇā is concluded.

Dvādasanipātavaṇṇanā niṭṭhitā.

The commentary on the Chapter of the Twelves is concluded.

12. Soḷasanipāto

12. The Book of the Sixteens

1. Puṇṇātherīgāthāvaṇṇanā

1. The Commentary on the Verses of the Elder Nun Puṇṇā

Soḷasanipāte [Pg.207] udahārī ahaṃ sītetiādikā puṇṇāya theriyā gāthā. Ayampi purimabuddhesu katādhikārā tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinantī vipassissa bhagavato kāle kulagehe nibbattitvā viññutaṃ patvā hetusampannatāya sañjātasaṃvegā bhikkhunīnaṃ santikaṃ gantvā dhammaṃ sutvā laddhappasādā pabbajitvā parisuddhasīlā tīṇi piṭakāni uggahetvā bahussutā dhammadharā dhammakathikā ca ahosi. Yathā ca vipassissa bhagavato sāsane, evaṃ sikhissa vessabhussa kakusandhassa koṇāgamanassa kassapassa ca bhagavato sāsane pabbajitvā sīlasampannā bahussutā dhammadharā dhammakathikā ca ahosi. Mānadhātukattā pana kilese samucchindituṃ nāsakkhi. Mānopanissayavasena kammassa katattā imasmiṃ buddhuppāde anāthapiṇḍikassa seṭṭhino gharadāsiyā kucchimhi nibbatti, puṇṇātissā nāmaṃ ahosi. Sā sīhanādasuttantadesanāya (ma. ni. 1.146 ādayo) sotāpannā hutvā pacchā udakasuddhikaṃ brāhmaṇaṃ dametvā seṭṭhinā sambhāvitā hutvā tena bhujissabhāvaṃ pāpitā taṃ pabbajjaṃ anujānāpetvā pabbajitvā vipassanāya kammaṃ karontī na cirasseva saha paṭisambhidāhi arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. therī 2.4.184-203) –

In the Book of the Sixteens, the verses of the Elder Nun Puṇṇā are those beginning, “I was a water-carrier in the cold…” She, too, having made her aspiration under previous Buddhas, accumulated in various existences wholesome kamma that serves as a basis for liberation. During the time of the Blessed One Vipassī, she was reborn in a good family; having reached maturity and being endowed with the right conditions, she was stirred by a sense of spiritual urgency. She approached the bhikkhunīs, listened to the Dhamma, gained confidence, and went forth. She became one of pure virtue, learned the three Piṭakas, and was learned, a bearer of the Dhamma, and a teacher of the Dhamma. Just as in the dispensation of the Blessed One Vipassī, so too in the dispensations of the Blessed Ones Sikhī, Vessabhū, Kakusandha, Koṇāgamana, and Kassapa, she went forth and became accomplished in virtue, learned, a bearer of the Dhamma, and a teacher of the Dhamma. However, because of her disposition to conceit, she was unable to cut off the defilements. Because of kamma performed with conceit as its basis, in this Buddha-era she was reborn in the womb of a household slave of the banker Anāthapiṇḍika, and her name was Puṇṇā. She became a stream-enterer upon hearing the discourse of the Sīhanāda Sutta (MN 11). Later, she tamed the brahmin who practiced water purification, was honored by the banker, and was granted her freedom. Having obtained his permission to go forth, she went forth and, practicing insight meditation, before long attained arahantship together with the analytical knowledges. Thus it is said in the Apadāna (Thī-ap 2.4.184–203):

‘‘Vipassino bhagavato, sikhino vessabhussa ca;

Kakusandhassa munino, koṇāgamanatādino.

“Of the Blessed One Vipassī, of Sikhī and Vessabhū, of the sage Kakusandha, and Koṇāgamana the Suchlike.

‘‘Kassapassa ca buddhassa, pabbajitvāna sāsane;

Bhikkhunī sīlasampannā, nipakā saṃvutindriyā.

“And having gone forth in the dispensation of the Buddha Kassapa, I was a bhikkhunī accomplished in virtue, prudent, with senses restrained.

‘‘Bahussutā dhammadharā, dhammatthapaṭipucchikā;

Uggahetā ca dhammānaṃ, sotā payirupāsitā.

“Learned, a bearer of the Dhamma, a questioner on the meaning of the Dhamma, a learner of the teachings, one who attended by listening.

‘‘Desentī janamajjhehaṃ, ahosiṃ jinasāsane;

Bāhusaccena tenāhaṃ, pesalā abhimaññisaṃ.

“Teaching in the Victor’s dispensation in the midst of the people, through my great learning I grew conceited, thinking myself accomplished.

‘‘Pacchime [Pg.208] ca bhave dāni, sāvatthiyaṃ puruttame;

Anāthapiṇḍino gehe, jātāhaṃ kumbhadāsiyā.

“And now in my final existence, in Sāvatthī, the best of cities, I was born in the house of Anāthapiṇḍika to a water-carrying slave.

‘‘Gatā udakahāriyaṃ, sotthiyaṃ dijamaddasaṃ;

Sītaṭṭaṃ toyamajjhamhi, taṃ disvā idamabraviṃ.

“Having gone to fetch water, I saw a learned brahmin afflicted by cold in the midst of the water. Seeing him, I spoke thus:

‘‘Udahārī ahaṃ sīte, sadā udakamotariṃ;

Ayyānaṃ daṇḍabhayabhītā, vācādosabhayaṭṭitā.

“‘I am a water-carrier; in the cold, I always go down into the water, afraid of the rod from my masters, distressed by the fear of their angry words.’

‘‘Kassa brāhmaṇa tvaṃ bhīto, sadā udakamotari;

Vedhamānehi gattehi, sītaṃ vedayase bhusaṃ.

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

‘‘Jānantī vata maṃ bhoti, puṇṇike paripucchasi;

Karontaṃ kusalaṃ kammaṃ, rundhantaṃ katapāpakaṃ.

“Good lady Puṇṇikā, you question me though you surely know I am performing a wholesome kamma that obstructs evil already done.

‘‘Yo ca vuḍḍho daharo vā, pāpakammaṃ pakubbati;

Dakābhisecanā sopi, pāpakammā pamuccati.

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

‘‘Uttarantassa akkhāsiṃ, dhammatthasaṃhitaṃ padaṃ;

Tañca sutvā sa saṃviggo, pabbajitvārahā ahu.

“To him as he was coming out of the water, I spoke a verse connected with the meaning of the Dhamma. Having heard it, he was stirred with urgency; he went forth and became an arahant.

‘‘Pūrentī ūnakasataṃ, jātā dāsikule yato;

Tato puṇṇāti nāmaṃ me, bhujissaṃ maṃ akaṃsu te.

“Because I completed the hundred, though born in a slave family, therefore my name is Puṇṇā; they made me a free woman.

‘‘Seṭṭhiṃ tatonujānetvā, pabbajiṃ anagāriyaṃ;

Na cireneva kālena, arahattamapāpuṇiṃ.

“Then, having obtained the banker’s permission, I went forth into homelessness. In no long time, I attained arahantship.

‘‘Iddhīsu ca vasī homi, dibbāya sotadhātuyā;

Cetopariyañāṇassa, vasī homi mahāmune.

“I am a master of the spiritual powers and of the divine ear element; O great sage, I am a master of the knowledge of encompassing minds.

‘‘Pubbenivāsaṃ jānāmi, dibbacakkhu visodhitaṃ;

Sabbāsavaparikkhīṇā, natthi dāni punabbhavo.

“I know my former lives, my divine eye is purified; all my taints are destroyed, now there is no more renewed existence.

‘‘Atthadhammaniruttīsu, paṭibhāne tatheva ca;

Ñāṇaṃ me vimalaṃ suddhaṃ, buddhaseṭṭhassa vāhasā.

“In meaning, doctrine, and language, and likewise in inspiration, my knowledge is stainless and pure, through the power of the supreme Buddha.

‘‘Bhāvanāya [Pg.209] mahāpaññā, suteneva sutāvinī;

Mānena nīcakulajā, na hi kammaṃ vinassati.

“Through meditation I have great wisdom, through listening I am learned; through conceit I was born in a low family, for kamma is surely not destroyed.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up… the Buddha’s teaching has been done.”

Arahattaṃ pana patvā attano paṭipattiṃ paccavekkhitvā udānavasena –

But having attained arahantship and reviewing her own practice, she uttered this inspired utterance:

236.

236.

‘‘Udahārī ahaṃ sīte, sadā udakamotariṃ;

Ayyānaṃ daṇḍabhayabhītā, vācādosabhayaṭṭitā.

“I was a water-carrier; in the cold I always went down into the water, terrified by fear of my masters’ rod, distressed by their angry words.

237.

237.

‘‘Kassa brāhmaṇa tvaṃ bhīto, sadā udakamotari;

Vedhamānehi gattehi, sītaṃ vedayase bhusaṃ.

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

238.

238.

‘‘Jānantī vata maṃ bhoti, puṇṇike paripucchasi;

Karontaṃ kusalaṃ kammaṃ, rundhantaṃ katapāpakaṃ.

“Good lady Puṇṇikā, you question me though you surely know I am performing a wholesome act, warding off the evil I have done.

239.

239.

‘‘Yo ca vuḍḍho daharo vā, pāpakammaṃ pakubbati;

Dakābhisecanā sopi, pāpakammā pamuccati.

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

240.

240.

‘‘Ko nu te idamakkhāsi, ajānantassa ajānako;

‘Dakābhisecanā nāma, pāpakammā pamuccati’.

“Who on earth told you this, an ignorant one to an ignorant one: ‘Indeed, by an ablution with water one is freed from evil kamma’?

241.

241.

‘‘Saggaṃ nūna gamissanti, sabbe maṇḍūkakacchapā;

Nāgā ca susumārā ca, ye caññe udake carā.

“Then surely all frogs and turtles will go to heaven, and serpents and crocodiles, and other creatures that live in the water.

242.

242.

‘‘Orabbhikā sūkarikā, macchikā migabandhakā;

Corā ca vajjhaghātā ca, ye caññe pāpakammino;

Dakābhisecanā tepi, pāpakammā pamuccare.

“Sheep-butchers, pork-butchers, fishermen, and trappers, thieves, executioners, and other evil-doers—they too would be freed from their evil kamma by an ablution with water.

243.

243.

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

Puññampi mā vaheyyuṃ te, tena tvaṃ paribāhiro.

“If these rivers could wash away the evil you have previously done, they would also wash away your merit; then you would be left quite bare.

244.

244.

‘‘Yassa brāhmaṇa tvaṃ bhīto, sadā udakamotari;

Tameva brahme mākāsi, mā te sītaṃ chaviṃ hane.

“Brahmin, that of which you are afraid, always going down into the water—do not do that evil, brahmin! Let the cold not strike your skin.”

245.

245.

‘‘Kummaggapaṭipannaṃ maṃ, ariyamaggaṃ samānayi;

Dakābhisecanā bhoti, imaṃ sāṭaṃ dadāmi te.

“You have set me, who had entered a wrong path, upon the noble path. Good lady, for this ‘ablution,’ I give you this robe.”

246.

246.

‘‘Tuyheva [Pg.210] sāṭako hotu, nāhamicchāmi sāṭakaṃ;

Sace bhāyasi dukkhassa, sace te dukkhamappiyaṃ.

“Keep the robe for yourself; I do not want it. If you are afraid of suffering, if suffering is displeasing to you,

247.

247.

‘‘Mākāsi pāpakaṃ kammaṃ, āvi vā yadi vā raho;

Sace ca pāpakaṃ kammaṃ, karissasi karosi vā.

“Then do no evil kamma, either openly or in secret. And if you should do an evil kamma, or if you are doing one now,

248.

248.

‘‘Na te dukkhā pamutyatthi, upeccāpi palāyato;

Sace bhāyasi dukkhassa, sace te dukkhamappiyaṃ.

“You have no escape from suffering even if you fly up and run away. If you are afraid of 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, the Suchlike. Undertake the precepts; 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, the Suchlike. I undertake the precepts; that will be for my welfare.

251.

251.

‘‘Brahmabandhu pure āsiṃ, ajjamhi saccabrāhmaṇo;

Tevijjo vedasampanno, sottiyo camhi nhātako’’ti. –

“Formerly I was a kinsman of Brahmā by birth, but today I am a true brahmin. I am one with the three true knowledges, accomplished in knowledge, a scholar, one who has bathed.”

Imā gāthā abhāsi.

She spoke these verses.

Tattha udahārīti ghaṭena udakaṃ vāhikā. Sīte tadā udakamotarinti sītakālepi sabbadā rattindivaṃ udakaṃ otariṃ. Yadā yadā ayyakānaṃ udakena attho, tadā tadā udakaṃ pāvisiṃ, udakamotaritvā udakaṃ upanesinti adhippāyo. Ayyānaṃ daṇḍabhayabhītāti ayyakānaṃ daṇḍabhayena bhītā. Vācādosabhayaṭṭitāti vacīdaṇḍabhayena ceva dosabhayena ca aṭṭitā pīḷitā, sītepi udakamotarinti yojanā.

Herein, a water-carrier means one who carries water with a pot. In the cold, I always went down into the water means: even in the cold season, I always went down into the water day and night. Whenever my masters had need of water, I entered the water; the meaning is “having gone down into the water, I would bring it.” Terrified by fear of my masters’ rod means: afraid of punishment from my masters. Distressed by their angry words means: distressed and afflicted by fear of verbal punishment and of their anger. The connection is: “even in the cold I went down into the water.”

Athekadivasaṃ puṇṇā dāsī ghaṭena udakaṃ ānetuṃ udakatitthaṃ gatā. Tattha addasa aññataraṃ brāhmaṇaṃ udakasuddhikaṃ himapātasamaye mahati sīte vattamāne pātova udakaṃ otaritvā sasīsaṃ nimujjitvā mante jappitvā udakato uṭṭhahitvā allavatthaṃ allakesaṃ pavedhantaṃ dantavīṇaṃ vādayamānaṃ. Taṃ disvā karuṇāya sañcoditamānasā tato naṃ diṭṭhigatā vivecetukāmā ‘‘kassa, brāhmaṇa, tvaṃ bhīto’’ti gāthamāha. Tattha kassa, brāhmaṇa, tvaṃ kuto ca nāma bhayahetuto bhīto hutvā sadā [Pg.211] udakamotari sabbakālaṃ sāyaṃ pātaṃ udakaṃ otari. Otaritvā ca vedhamānehi kampamānehi gattehi sarīrāvayavehi sītaṃ vedayase bhusaṃ sītadukkhaṃ ativiya dussahaṃ paṭisaṃvedayasi paccanubhavasi.

Then one day the slave Puṇṇā went to the watering place with a pot to fetch water. There she saw a certain brahmin who practiced water purification. During the season of falling frost, when it was very cold, he would go down into the water early in the morning, immerse himself head and all, mutter mantras, and then, having come up from the water, he would stand trembling with wet clothes and wet hair, his teeth chattering. Seeing him, her mind stirred by compassion and wishing to detach him from that wrong view, she spoke the verse beginning: “Brahmin, of whom are you afraid?” Herein: Brahmin, of whom are you afraid means from what cause of fear are you frightened that you always go down into the water, at all times, in the evening and in the morning. And having gone down, with trembling limbs, with shaking parts of the body, you feel the intense cold, you experience the very harsh, unbearable suffering of the cold.

Jānantī vata maṃ bhotīti, bhoti puṇṇike, tvaṃ taṃ upacitaṃ pāpakammaṃ rundhantaṃ nivāraṇasamatthaṃ kusalaṃ kammaṃ iminā udakorohanena karontaṃ maṃ jānantī vata paripucchasi.

Good lady Puṇṇikā, you question me though you surely know: Good lady Puṇṇikā, you question me though you surely know that by this descent into the water I am performing a wholesome act capable of preventing and obstructing accumulated evil kamma.

Nanu ayamattho loke pākaṭo eva. Kathāpi mayaṃ tuyhaṃ vadāmāti dassento ‘‘yo ca vuḍḍho’’ti gāthamāha. Tassattho – vuḍḍho vā daharo vā majjhimo vā yo koci hiṃsādibhedaṃ pāpakammaṃ pakubbati ativiya karoti, sopi bhusaṃ pāpakammanirato dakābhisecanā sinānena tato pāpakammā pamuccati accantameva vimuccatīti.

Surely this matter is well-known in the world. As if to say, “Still, I will tell you,” he spoke the verse beginning, “Whoever, whether old…” Its meaning is this: whether old, young, or middle-aged, whoever commits an evil kamma of the category of harming, etc., or does so excessively, even that person, though deeply engaged in evil kamma, is freed from that evil kamma by an ablution, by bathing; he is completely and utterly released.

Taṃ sutvā puṇṇikā tassa paṭivacanaṃ dentī ‘‘ko nu te’’tiādimāha. Tattha ko nu te idamakkhāsi, ajānantassa ajānakoti kammavipākaṃ ajānantassa te sabbena sabbaṃ kammavipākaṃ ajānato ajānako aviddasu bālo udakābhisecanahetu pāpakammato pamuccatīti, idaṃ atthajātaṃ ko nu nāma akkhāsi, na so saddheyyavacano, nāpi cetaṃ yuttanti adhippāyo.

Hearing this, Puṇṇikā, giving him a reply, said, 'Who on earth told you this?' and so on. Herein, 'Who on earth told you this, an ignorant one to an ignorant one' means: Who, being an ignorant, unwise fool completely unaware of the result of kamma, told this matter to you, who are also unaware of the result of kamma—that one is freed from evil kamma by water ablution? The intention is that such a statement is not to be trusted, nor is it reasonable.

Idānissa tameva yuttiabhāvaṃ vibhāventī ‘‘saggaṃ nūna gamissantī’’tiādimāha. Tattha nāgāti vijjhasā. Susumārāti kumbhīlā. Ye caññe udake carāti ye caññepi vārigocarā macchamakaranandiyāvattādayo ca, tepi saggaṃ nūna gamissanti devalokaṃ upapajjissanti maññe, udakābhisecanā pāpakammato mutti hoti ceti attho.

Now, explaining this very lack of reason, she says: 'Surely they will go to heaven,' and so on. Herein, `nāga` means snakes. `Susumāra` means crocodiles. And 'whatever other creatures move in the water' means: other aquatic creatures such as fish, makaras, and nandiyāvatta fish—they too will surely go to heaven, they will be reborn in the deva world, I suppose, if by water ablution there is release from evil kamma—this is the meaning.

Orabbhikāti urabbhaghātakā. Sūkarikāti sūkaraghātakā. Macchikāti kevaṭṭā. Migabandhakāti māgavikā. Vajjhaghātāti vajjhaghātakamme niyuttā.

`Orabbhika` means a butcher of sheep. `Sūkarika` means a butcher of pigs. `Macchika` means a fisherman. `Migabandhaka` means a deer hunter. `Vajjhaghāta` means one engaged in the act of execution.

Puññampi mā vaheyyunti imā aciravatiādayo nadiyo yathā tayā pubbe kataṃ pāpaṃ tattha udakābhisecanena sace vahuṃ nīhareyyuṃ, tathā tayā kataṃ puññampi imā nadiyo vaheyyuṃ pavāheyyuṃ. Tena tvaṃ paribāhiro [Pg.212] assa tathā sati tena puññakammena tvaṃ paribāhiro virahitova bhaveyyāti na cetaṃ yuttanti adhippāyo. Yathā vā udakena udakorohakassa puññapavāhanaṃ na hoti, evaṃ pāpapavāhanampi na hoti eva. Kasmā? Nhānassa pāpahetūnaṃ appaṭipakkhabhāvato. Yo yaṃ vināseti, so tassa paṭipakkho. Yathā āloko andhakārassa, vijjā ca avijjāya, na evaṃ nhānaṃ pāpassa. Tasmā niṭṭhamettha gantabbaṃ ‘‘na udakābhisecanā pāpato parimuttī’’ti. Tenāha bhagavā –

'They would also wash away your merit': If these rivers, such as the Aciravatī, were to carry away the evil kamma you have previously done by water ablution, then they would also carry away the merit you have done. Thus you would be excluded; in that case, you would be excluded, bereft of that meritorious kamma. But this is not reasonable—this is the intention. Just as water does not carry away the merit of one who enters the water, so too it does not carry away evil. Why? Because bathing is not the antidote to the causes of evil. Whatever destroys something is its antidote. Just as light is the antidote to darkness, and knowledge to ignorance, so bathing is not the antidote to evil. Therefore, the conclusion to be reached here is: 'There is no release from evil by water ablution.' Thus the Blessed One has said:

‘‘Na udakena sucī hoti, bahvettha nhāyatī jano;

Yamhi saccañca dhammo ca, so sucī so ca brāhmaṇo’’ti. (udā. 9;

netti. 104);

“Not by water is one purified, though many people bathe here. He in whom are truth and Dhamma, he is pure, he is a brahmin.”

Idāni yadi pāpaṃ pavāhetukāmosi, sabbena sabbaṃ pāpaṃ mā karohīti dassetuṃ ‘‘yassa, brāhmaṇā’’ti gāthamāha. Tattha tameva brahme mākāsīti yato pāpato tvaṃ bhīto, tameva pāpaṃ brahme, brāhmaṇa, tvaṃ mā akāsi. Udakorohanaṃ pana īdise sītakāle kevalaṃ sarīrameva bādhati. Tenāha – ‘‘mā te sītaṃ chaviṃ hane’’ti, īdise sītakāle udakābhisecanena jātasītaṃ tava sarīracchaviṃ mā haneyya mā bādhesīti attho.

Now, to show that if you wish to wash away evil, you should not do any evil at all, she speaks the verse beginning 'Yassa, brāhmaṇā.' Herein, 'O brahmin, do not do that very evil' means: that very evil of which you are afraid, O brahmin, do not commit it. Descending into the water in such cold weather, however, only harms the body. Therefore she says, 'May the cold not strike your skin,' meaning: may the cold arising from water ablution in such cold weather not strike or afflict the skin of your body—this is the meaning.

Kummaggapaṭipannaṃ manti ‘‘udakābhisecanena suddhi hotī’’ti imaṃ kummaggaṃ micchāgāhaṃ paṭipannaṃ paggayha ṭhitaṃ maṃ. Ariyamaggaṃ samānayīti ‘‘sabbapāpassa akaraṇaṃ, kusalassa upasampadā’’ti (dī. ni. 2.90; dha. pa. 183; netti. 30, 116, 124; peṭako. 29) imaṃ buddhādīhi ariyehi gatamaggaṃ samānayi, sammadeva upanesi, tasmā bhoti imaṃ sāṭakaṃ tuṭṭhidānaṃ ācariyabhāgaṃ tuyhaṃ dadāmi, taṃ paṭiggaṇhāti attho.

Me, who was following a wrong path, thinking, 'Purification comes through water ablutions,' was stuck in this wrong path, clinging to a wrong view. She led me to the noble path, this path traveled by the Buddha and other noble ones, as stated: 'The non-doing of all evil, the undertaking of what is good…' She rightly guided me to it. Therefore, O venerable one, I give this robe to you as a gift of joy, a teacher's portion. Please accept it—this is the meaning.

Sā taṃ paṭikkhipitvā dhammaṃ kathetvā saraṇesu sīlesu ca patiṭṭhāpetuṃ ‘‘tuyheva sāṭako hotu, nāhamicchāmi sāṭaka’’nti vatvā ‘‘sace bhāyasi dukkhassā’’tiādimāha. Tassattho – yadi tuvaṃ sakalāpāyike sugatiyañca aphāsukatādobhaggatādibhedā dukkhā bhāyasi. Yadi te taṃ appiyaṃ na iṭṭhaṃ. Āvi vā paresaṃ pākaṭabhāvena appaṭicchannaṃ [Pg.213] katvā kāyena vācāya pāṇātipātādivasena vā yadi vā raho apākaṭabhāvena paṭicchannaṃ katvā manodvāreyeva abhijjhādivasena vā aṇumattampi pāpakaṃ lāmakaṃ kammaṃ mākāsi mā kari. Atha pana taṃ pāpakammaṃ āyatiṃ karissasi, etarahi karosi vā, ‘‘nirayādīsu catūsu apāyesu manussesu ca tassa phalabhūtaṃ dukkhaṃ ito etto vā palāyante mayi nānubandhissatī’’ti adhippāyena upecca sañcicca palāyatopi te tato pāpato mutti mokkhā natthi, gatikālādipaccayantarasamavāye sati vipaccate evāti attho. ‘‘Uppaccā’’ti vā pāṭho, uppatitvāti attho. Evaṃ pāpassa akaraṇena dukkhābhāvaṃ dassetvā idāni puññassa karaṇenapi taṃ dassetuṃ ‘‘sace bhāyasī’’tiādi vuttaṃ. Tattha tādinanti diṭṭhādīsu tādibhāvappattaṃ. Yathā vā purimakā sammāsambuddhā passitabbā, tathā passitabbato tādi, taṃ buddhaṃ saraṇaṃ upehīti yojanā. Dhammasaṅghesupi eseva nayo. Tādīnaṃ varabuddhānaṃ dhammaṃ, aṭṭhannaṃ ariyapuggalānaṃ saṅghaṃ samūhanti yojanā. Tanti saraṇagamanaṃ sīlānaṃ samādānañca. Hehitīti bhavissati.

She refused it and, in order to establish him in the refuges and the precepts, she taught the Dhamma, saying, 'Let that robe be yours, I do not desire the robe.' Then she said, 'If you fear suffering…' and so on. The meaning is this: If you fear the various kinds of suffering—such as the misfortunes of all the realms of misery and the discomforts and adversities of the happy realms—if that is unpleasant and not to your liking, then do not commit even the slightest evil or inferior kamma, whether openly and unconcealed before others, by body or speech—such as killing living beings—or secretly and concealed, through the mind-door alone—such as covetousness. But if you will commit that evil kamma in the future or are committing it now, thinking, 'The resulting suffering in hell or the other three realms of misery or among humans will not pursue me when I flee from here and there,' then even if you deliberately flee, there will be no escape or liberation for you from that evil. When there is a conjunction of other conditions such as destination and time, it will surely ripen. Alternatively, the reading may be 'uppaccā,' meaning 'having jumped up.' Having thus shown the absence of suffering through the non-committing of evil, now to show it also through the doing of good, it is said, 'If you fear…' and so on. Herein, 'tādin' means one who has attained a state of 'suchness' in terms of the seen and so forth. Or, as the previous Perfectly Self-Enlightened Buddhas are to be seen, so is this one to be seen—thus, 'tādin'; one to be seen in such a way. 'Take refuge in that Buddha'—this is the construction. The same method applies to the Dhamma and the Sangha: the Dhamma of the best Buddhas who are 'such,' and the Sangha, the community of the eight noble persons—this is the construction. 'Taṃ' refers to going for refuge and undertaking the precepts. 'Hehiti' means 'it will be.'

So brāhmaṇo saraṇesu sīlesu ca patiṭṭhāya aparabhāge satthu santike dhammaṃ sutvā paṭiladdhasaddho pabbajitvā ghaṭento vāyamanto na cirasseva tevijjo hutvā attano paṭipattiṃ paccavekkhitvā udānento ‘‘brahmabandhū’’ti gāthamāha.

Then the brahmin, having been established in the refuges and the precepts, later heard the Dhamma in the presence of the Teacher. Having gained faith, he went forth, and striving and exerting himself, before long he became one with the threefold knowledge. Reflecting on his own practice, he uttered an inspired utterance, the verse beginning: 'A kinsman of Brahmā…'

Tassattho – ahaṃ pubbe brāhmaṇakule uppattimattena brahmabandhu nāmāsiṃ. Tathā irubbedādīnaṃ ajjhenādimattena tevijjo vedasampanno sottiyo nhātako ca nāmāsiṃ. Idāni sabbaso bāhitapāpatāya saccabrāhmaṇo paramatthabrāhmaṇo, vijjattayādhigamena tevijjo, maggañāṇasaṅkhātena vedena samannāgatattā vedasampanno, nittharasabbapāpatāya nhātako ca amhīti. Ettha ca brāhmaṇena vuttagāthāpi attanā vuttagāthāpi pacchā theriyā paccekaṃ bhāsitāti sabbā theriyā gāthā eva jātāti.

The meaning is this: Formerly, by the mere fact of being born in a brahmin family, I was called a kinsman of Brahmā. Likewise, by the mere study of the Irubbeda and other texts, I was called a master of the three Vedas, accomplished in the Vedas, a learned Sottiya, and one who has bathed. Now, having utterly discarded all evil, I am a true brahmin, a brahmin in the ultimate sense; by the attainment of the threefold knowledge, I am a master of the three Vedas; by being endowed with the knowledge reckoned as the path, I am accomplished in the Vedas; and by the complete removal of all evil, I am one who has bathed. Here, both the verses spoken by the brahmin and the verses spoken by herself, being afterwards spoken individually by the therī, have all become the verses of the therī.

Puṇṇātherīgāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Puṇṇā is finished.

Soḷasanipātavaṇṇanā niṭṭhitā.

The commentary on the Chapter of Sixteens is finished.

13. Vīsatinipāto

13. The Chapter of Twenties

1. Ambapālītherīgāthāvaṇṇanā

1. The Commentary on the Verses of the Elder Ambapālī

Vīsatinipāte [Pg.214] kāḷakā bhamaravaṇṇasādisātiādikā ambapāliyā theriyā gāthā. Ayampi purimabuddhesu katādhikārā tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinantī sikhissa bhagavato sāsane pabbajitvā upasampannā hutvā bhikkhunisikkhāpadaṃ samādāya viharantī, ekadivasaṃ sambahulāhi bhikkhunīhi saddhiṃ cetiyaṃ vanditvā padakkhiṇaṃ karontī puretaraṃ gacchantiyā khīṇāsavattheriyā khipantiyā sahasā kheḷapiṇḍaṃ cetiyaṅgaṇe patitaṃ, khīṇāsavattheriyā apassitvā gatāya ayaṃ pacchato gacchantī taṃ kheḷapiṇḍaṃ disvā ‘‘kā nāma gaṇikā imasmiṃ ṭhāne kheḷapiṇḍaṃ pātesī’’ti akkosi. Sā bhikkhunikāle sīlaṃ rakkhantī gabbhavāsaṃ jigucchitvā opapātikattabhāve cittaṃ ṭhapesi. Tena carimattabhāve vesāliyaṃ rājuyyāne ambarukkhamūle opapātikā hutvā nibbatti. Taṃ disvā uyyānapālo nagaraṃ upanesi. Ambarukkhamūle nibbattatāya sā ambapālītveva voharīyittha. Atha naṃ abhirūpaṃ dassanīyaṃ pāsādikaṃ vilāsakantatādiguṇavisesasamuditaṃ disvā sambahulā rājakumārā attano attano pariggahaṃ kātukāmā aññamaññaṃ kalahaṃ akaṃsu. Tesaṃ kalahavūpasamatthaṃ tassā kammasañcoditā vohārikā ‘‘sabbesaṃ hotū’’ti gaṇikāṭṭhāne ṭhapesuṃ. Sā satthari paṭiladdhasaddhā attano uyyāne vihāraṃ katvā buddhappamukhassa bhikkhusaṅghassa niyyādetvā pacchā attano puttassa vimalakoṇḍaññattherassa santike dhammaṃ sutvā pabbajitvā vipassanāya kammaṃ karontī attano sarīrassa jarājiṇṇabhāvaṃ nissāya saṃvegajātā saṅkhārānaṃ aniccataṃ vibhāventī –

In the Chapter of Twenties, the verses of the Elder Ambapālī begin: “Black, like the color of a bee…” She, too, having made her aspiration under former Buddhas, had accumulated wholesome kamma in various existences as a basis for liberation. In the dispensation of the Blessed One Sikhī, she went forth, received the higher ordination, and dwelled observing the training rules for bhikkhunīs. One day, while she was venerating a shrine and circumambulating it with many bhikkhunīs, an arahant elder nun walking ahead suddenly spat, and a lump of phlegm fell in the shrine courtyard. The arahant elder nun walked on without noticing. But this one, walking behind, saw the phlegm and reproached her: “What courtesan has spat in this place?” At that time, as a bhikkhunī, she guarded her virtue, but being disgusted with womb-birth, she set her mind on a spontaneous rebirth. Because of that, in her final existence, she was spontaneously reborn at the foot of a mango tree in the royal park of Vesālī. Seeing her, the park keeper brought her to the city. Because she was born at the foot of a mango tree, she came to be known as Ambapālī. Then, seeing that she was beautiful, lovely, inspiring, and endowed with the special qualities of charm and grace, many princes desired to make her their own and quarreled among themselves. To settle their quarrel, the judges, prompted by her kamma, established her in the position of a courtesan, declaring, “Let her belong to all.” Later, having gained faith in the Teacher, she had a monastery built in her park and dedicated it to the Sangha of bhikkhus headed by the Buddha. Afterwards, having heard the Dhamma from her son, the Elder Vimalakoṇḍañña, she went forth. Practicing insight meditation, she became stirred with a sense of urgency based on the aged and decrepit state of her own body, and discerning the impermanence of conditioned formations—

252.

252.

‘‘Kāḷakā bhamaravaṇṇasādisā, vellitaggā mama muddhajā ahuṃ;

Te jarāya sāṇavākasādisā, saccavādivacanaṃ anaññathā.

“Black like the color of bees, with curled tips, was my hair in the past. Through old age it is like hemp-bark. The word of the Truth-speaker is not otherwise.”

253.

253.

‘‘Vāsitova [Pg.215] surabhī karaṇḍako, pupphapūra mama uttamaṅgajo;

Taṃ jarāyatha salomagandhikaṃ, saccavādivacanaṃ anaññathā.

“Like a fragrant perfumed casket, my hair was filled with flowers; now through age it has a rank, hairy smell. The word of the Truth-speaker is not otherwise.”

254.

254.

‘‘Kānanaṃva sahitaṃ suropitaṃ, kocchasūcivicitaggasobhitaṃ;

Taṃ jarāya viralaṃ tahiṃ tahiṃ, saccavādivacanaṃ anaññathā.

“Like a dense, well-planted forest, adorned at the tips by comb and pin; now through age it is sparse here and there. The word of the Truth-speaker is not otherwise.”

255.

255.

‘‘Kaṇhakhandhakasuvaṇṇamaṇḍitaṃ, sobhate suveṇīhilaṅkataṃ;

Taṃ jarāya khalitaṃ siraṃ kataṃ, saccavādivacanaṃ anaññathā.

“Adorned with gold in its dark masses, graced with beautiful braids, my head once shone. Now through age it has been made bald. The word of the Truth-speaker is not otherwise.”

256.

256.

‘‘Cittakārasukatāva lekhikā, sobhare su bhamukā pure mama;

Tā jarāya valibhippalambitā, saccavādivacanaṃ anaññathā.

“Like a line well-drawn by a painter, my eyebrows were once beautiful. Now through age they hang down with wrinkles. The word of the Truth-speaker is not otherwise.”

257.

257.

‘‘Bhassarā surucirā yathā maṇī, nettahesumabhinīlamāyatā;

Te jarāyabhihatā na sobhare, saccavādivacanaṃ anaññathā.

“Luminous and lovely like jewels were my eyes, deep blue and long. Afflicted by age, they no longer shine. The word of the Truth-speaker is not otherwise.”

258.

258.

‘‘Saṇhatuṅgasadisī ca nāsikā, sobhate su abhiyobbanaṃ pati;

Sā jarāya upakūlitā viya, saccavādivacanaṃ anaññathā.

“My nose was smooth and prominent, beautiful in the prime of my youth. Now through age it has shriveled up. The word of the Truth-speaker is not otherwise.”

259.

259.

‘‘Kaṅkaṇaṃva sukataṃ suniṭṭhitaṃ, sobhare su mama kaṇṇapāḷiyo;

Tā jarāya valibhippalambitā, saccavādivacanaṃ anaññathā.

“Like bracelets well-made and perfectly finished, my earlobes once were beautiful. Now through age they hang down with wrinkles. The word of the Truth-speaker is not otherwise.”

260.

260.

‘‘Pattalīmakulavaṇṇasādisā[Pg.216], sobhare su dantā pure mama;

Te jarāya khaṇḍitā cāsitā, saccavādivacanaṃ anaññathā.

“Like the color of banana buds, my teeth were once beautiful. Now through age they are broken and discolored. The word of the Truth-speaker 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 cooed with a sweet voice. Now through age it falters here and there. The word of the Truth-speaker is not otherwise.”

262.

262.

‘‘Saṇhakamburiva suppamajjitā, sobhate su gīvā pure mama;

Sā jarāya bhaggā vināmitā, saccavādivacanaṃ anaññathā.

“Like a smooth, well-polished conch shell, my neck was once beautiful. Now through age it is broken and bent. The word of the Truth-speaker is not otherwise.”

263.

263.

‘‘Vaṭṭapalighasadisopamā ubho, sobhare su bāhā pure mama;

Tā jarāya yathā pāṭalibbalitā, saccavādivacanaṃ anaññathā.

“Both my arms were like rounded bars, once beautiful. Now through age they are like withered trumpet-flower branches. The word of the Truth-speaker is not otherwise.”

264.

264.

‘‘Saṇhamuddikasuvaṇṇamaṇḍitā, sobhare su hatthā pure mama;

Te jarāya yathā mūlamūlikā, saccavādivacanaṃ anaññathā.

“Adorned with fine golden rings, my hands were once beautiful. Now through age they are like gnarled roots. The word of the Truth-speaker is not otherwise.”

265.

265.

‘‘Pīnavaṭṭasahibhuggatā ubho, sobhare su thanakā pure mama;

Thevikīva lambanti nodakā, saccavādivacanaṃ anaññathā.

“Plump, round, firm, and high, my two breasts were once beautiful. Now they hang down like empty water-bags. The word of the Truth-speaker is not otherwise.”

266.

266.

‘‘Kañcanassa phalakaṃva sammaṭṭhaṃ, sobhate su kāyo pure mama;

So valīhi sukhumāhi otato, saccavādivacanaṃ anaññathā.

“Like a well-polished golden plank, my body was once beautiful. Now it is covered with fine wrinkles. The word of the Truth-speaker is not otherwise.”

267.

267.

‘‘Nāgabhogasadisopamā [Pg.217] ubho, sobhare su ūrū pure mama;

Te jarāya yathā veḷunāḷiyo, saccavādivacanaṃ anaññathā.

“Like the trunks of elephants, both my thighs were once beautiful. Now through age they are like bamboo stalks. The word of the Truth-speaker is not otherwise.”

268.

268.

‘‘Saṇhanūpurasuvaṇṇamaṇḍitā, sobhare su jaṅghā pure mama;

Tā jarāya tiladaṇḍakāriva, saccavādivacanaṃ anaññathā.

“Adorned with fine golden anklets, my shanks were once beautiful. Now through age they are like sesame stalks. The word of the Truth-speaker is not otherwise.”

269.

269.

‘‘Tūlapuṇṇasadisopamā ubho, sobhare su pādā pure mama;

Te jarāya phuṭitā valīmatā, saccavādivacanaṃ anaññathā.

“Like cushions stuffed with cotton, both my feet were once beautiful. Now through age they are cracked and wrinkled. The word of the Truth-speaker is not otherwise.”

270.

270.

‘‘Ediso ahu ayaṃ samussayo, jajjaro bahudukhānamālayo;

Sopalepapatito jarāgharo, saccavādivacanaṃ anaññathā’’ti. –

“Such was this body, now decrepit, a home for many pains. A house of old age with its plaster fallen off. The word of the Truth-speaker is not otherwise.”

Imā gāthāyo abhāsi.

She uttered these verses.

Tattha kāḷakāti kāḷakavaṇṇā. Bhamaravaṇṇasādisāti kāḷakā hontāpi bhamarasadisavaṇṇā, siniddhanīlāti attho. Vellitaggāti kuñcitaggā, mūlato paṭṭhāya yāva aggā kuñcitā vellitāti attho. Muddhajāti kesā. Jarāyāti jarāhetu jarāya upahatasobhā. Sāṇavākasādisāti sāṇasadisā vākasadisā ca, sāṇavākasadisā ceva makacivākasadisā cātipi attho. Saccavādivacanaṃ anaññathāti saccavādino avitathavādino sammāsambuddhassa ‘‘sabbaṃ rūpaṃ aniccaṃ jarābhibhūta’’ntiādivacanaṃ anaññathā yathābhūtameva, na tattha vitathaṃ atthīti.

Herein, “black” means of a black color. “Like the color of a bee” means, though black, having a color like a bee; the meaning is glossy dark blue. “With curled tips” means having curled tips; the meaning is that from the root to the tips they are curled. “Head-born” means hair. “Through old age” means because of old age, with beauty impaired by old age. “Like hemp-bark” means like hemp and like bark; the meaning is also like hemp-bark and like makaci-bark. “The word of the Truth-speaker is not otherwise” means that the utterance of the Truth-speaker, the one who speaks what is not untrue, the Perfectly Self-Enlightened One—such as “All form is impermanent, overcome by old age”—is not otherwise but is just as it really is; there is no falsehood in it.

Vāsitova surabhī karaṇḍakoti pupphagandhavāsacuṇṇādīhi vāsito vāsaṃ gāhāpito pasādhanasamuggo viya sugandhi. Pupphapūra mama uttamaṅgajoti campakasumanamallikādīhi pupphehi pūrito pubbe mama kesakalāpo nimmaloti [Pg.218] attho. Tanti uttamaṅgajaṃ. Atha pacchā etarahi salomagandhikaṃ pākatikalomagandhameva jātaṃ. Atha vā salomagandhikanti meṇḍakalomehi samānagandhaṃ. ‘‘Eḷakalomagandha’’ntipi vadanti.

“Like a fragrant perfumed casket”: fragrant like a cosmetic box that has been scented with flower fragrances, powders, and so on. “My head-growth filled with flowers”: the meaning is that formerly my mass of hair was filled with flowers such as campaka, sumana, and jasmine, and was immaculate. “That” refers to the head-growth; the phrase “it has a rank, hairy smell” means it has acquired just the natural smell of hair. Or, “it has a rank, hairy smell” means having a smell like ram's wool. Some also say “the smell of sheep's wool.”

Kānanaṃva sahitaṃ suropitanti suṭṭhu ropitaṃ sahitaṃ ghanasannivesaṃ uddhameva uṭṭhitaṃ ujukadīghasākhaṃ upavanaṃ viya. Kocchasūcivicitaggasobhitanti pubbe kocchena suvaṇṇasūciyā ca kesajaṭāvijaṭanena vicitaggaṃ hutvā sobhitaṃ, ghanabhāvena vā kocchasadisaṃ hutvā paṇadantasūcīhi vicitaggatāya sobhitaṃ. Tanti uttamaṅgajaṃ. Viralaṃ tahiṃ tahinti tattha tattha viralaṃ vilūnakesaṃ.

“Like a dense, well-planted forest”: like a pleasure grove, well-planted, dense, growing straight up, with straight, long branches. “Adorned at the tips by comb and pin”: formerly it was adorned by having its tips variegated by untangling the matted hair with a comb and a golden pin; or, being dense like a brush, it was adorned by having its tips variegated with tooth-like pins. “That” refers to the head-growth. “Sparse here and there”: sparse in this place and that, with the hair fallen out.

Kaṇhakhandhakasuvaṇṇamaṇḍitanti suvaṇṇavajirādīhi vibhūsitaṃ kaṇhakesapuñjakaṃ. Ye pana ‘‘saṇhakaṇḍakasuvaṇṇamaṇḍita’’nti paṭhanti, tesaṃ saṇhāhi suvaṇṇasūcīhi jaṭāvijaṭanena maṇḍitanti attho. Sobhate suveṇīhilaṅkatanti sundarehi rājarukkhamālā sadisehi kesaveṇīhi alaṅkataṃ hutvā pubbe virājate. Taṃ jarāya khalitaṃ siraṃ katanti taṃ tathā sobhitaṃ siraṃ idāni jarāya khalitaṃ khaṇḍitākhaṇḍitaṃ vilūnakesaṃ kataṃ.

“Adorned with gold in its dark masses”: a mass of black hair embellished with gold, diamonds, and so on. As for those who read “adorned with fine pins and gold,” for them the meaning is “adorned by untangling the matted hair with fine golden pins.” “Graced with beautiful braids, it shone”: it formerly shone, being adorned with beautiful braids of hair like garlands from a cassia tree. “Now by age that head is made bald”: that head, once so beautiful, is now made bald by age, patchy, with the hair fallen out.

Cittakārasukatāva lekhikāti cittakārena sippinā nīlāya vaṇṇadhātuyā suṭṭhu katā lekhā viya sobhate. Su bhamukā pure mamāti sundarā bhamukā pubbe mama sobhanaṃ gatā. Valibhippalambitāti nalāṭante uppannāhi valīhi palambantā ṭhitā.

“Like a line well-drawn by a painter”: it shines like a line well-made by a craftsman with blue pigment. “My eyebrows were once beautiful”: my beautiful eyebrows were formerly splendid. “They hang down with wrinkles”: they hang down with wrinkles that have arisen on the edge of the forehead.

Bhassarāti bhāsurā. Surucirāti suṭṭhu rucirā. Yathā maṇīti maṇimuddikā viya. Nettahesunti sunettā ahesuṃ. Abhinīlamāyatāti abhinīlā hutvā āyatā. Teti nettā. Jarāyabhihatāti jarāya abhihatā.

“Luminous”: radiant. “Very lovely”: exceedingly lovely. “Like jewels”: like jeweled rings. “Were my eyes”: they were beautiful eyes. “Deep blue and long”: being deep blue and long. “They”: those eyes. “Afflicted by age”: afflicted by old age.

Saṇhatuṅgasadisī cāti saṇhā tuṅgā sesamukhāvayavānaṃ anurūpā ca. Sobhateti vaṭṭetvā ṭhapitaharitālavaṭṭi viya mama nāsikā sobhate. Su abhiyobbanaṃ patīti sundare abhinavayobbanakāle sā nāsikā idāni jarāya nivāritasobhatāya pariseditā viya varattā viya ca jātā.

“Smooth and prominent”: smooth, prominent, and in proportion to the other facial features. “It was beautiful”: my nose was beautiful like a round ball of fresh orpiment placed there. “In the prime of my youth”: in the time of beautiful, fresh youth. That nose, now, with its beauty checked by old age, has become as if shriveled and like a leather strap.

Kaṅkaṇaṃva [Pg.219] sukataṃ suniṭṭhitanti suparikammakataṃ suvaṇṇakaṅkaṇaṃ viya vaṭṭulabhāvaṃ sandhāya vadati. Sobhareti sobhante. ‘‘Sobhante’’ti vā pāṭho. Suiti nipātamattaṃ. Kaṇṇapāḷiyoti kaṇṇagandhā. Valibhippalambitāti tahiṃ tahiṃ uppannavalīhi valitā hutvā vaṭṭaniyā paṇāmitavatthakhandhā viya bhassantā olambanti.

“Like a well-made, well-finished bracelet”: this means like a golden bracelet skillfully wrought; it is said with reference to its roundness. “They shone”: they were beautiful. Or the reading is “they were beautiful.” “Su” is just a particle. “Ear-lobes”: the cheeks by the ears. “Hanging down with wrinkles”: being wrinkled with wrinkles that have arisen here and there, they hang down, falling like a piece of cloth spread out for rolling.

Pattalīmakulavaṇṇasādisāti kadalimakulasadisavaṇṇasaṇṭhānā. Khaṇḍitāti bhedanapatanehi khaṇḍitā khaṇḍabhāvaṃ gatā. Asitāti vaṇṇabhedena asitabhāvaṃ gatā.

“Like the color of a banana bud”: similar in color and shape to a banana bud. “Broken”: broken by splitting and falling, they have become fragmented. “Darkened”: they have become dark due to a change in color.

Kānanamhi vanasaṇḍacārinī, kokilāva madhuraṃ nikūjihanti vanasaṇḍe gocaracaraṇena vanasaṇḍacārinī kānane anusaṃgītanivāsinī kokilā viya madhurālāpaṃ nikūjihaṃ. Tanti nikūjitaṃ ālāpaṃ. Khalitaṃ tahiṃ tahinti khaṇḍadantādibhāvena tattha tattha pakkhalitaṃ jātaṃ.

“Wandering in the woodland in the forest, like a cuckoo I cooed sweetly”: wandering in the woodland for food, like a cuckoo dwelling in the forest and singing along, I uttered a sweet call. “That” means the cooing, the call. “It falters here and there”: it has become faltering in places due to broken teeth and so on.

Saṇhakamburiva suppamajjitāti suṭṭhu pamajjitā saṇhā suvaṇṇasaṅkhā viya. Bhaggā vināmitāti maṃsaparikkhayena vibhūtasirājālatāya bhaggā hutvā vinatā.

“Like a smooth, well-polished conch shell”: like a very well-polished, smooth golden conch shell. “Broken and bent”: due to the wasting away of flesh, with the network of veins having become prominent, it has become broken and bent.

Vaṭṭapalighasadisopamāti vaṭṭena palighadaṇḍena samasamā. Tāti tā ubhopi bāhāyo. Yathā pāṭalibbalitāti jajjarabhāvena palitapāṭalisākhāsadisā.

“Like a round iron bar”: equal to a round bolt-pin. “Those”: that is, both arms. “Like a withered pāṭali”: resembling the withered branches of a pāṭali tree due to decrepitude.

Saṇhamuddikasuvaṇṇamaṇḍitāti suvaṇṇamayāhi maṭṭhabhāsurāhi muddikāhi vibhūsitā. Yathā mūlamūlikāti mūlakakaṇḍasadisā.

“Adorned with smooth golden rings”: adorned with smooth, shining rings made of gold. “Like a radish root”: like radish stalks.

Pīnavaṭṭasahituggatāti pīnā vaṭṭā aññamaññaṃ sahitāva hutvā uggatā uddhamukhā. Sobhate su thanakā pure mamāti mama ubhopi thanā yathāvuttarūpā hutvā suvaṇṇakalasiyo viya sobhiṃsu. Puthutte hi idaṃ ekavacanaṃ, atītatthe ca vattamānavacanaṃ. Thevikīva lambanti nodakāti te ubhopi me thanā nodakā galitajalā veṇudaṇḍake ṭhapitaudakabhasmā viya lambanti.

“Full, round, firm, and prominent”: plump, round, close together, prominent, and pointing upwards. “My breasts once shone beautifully”: both my breasts, being of the aforesaid form, shone like golden water pots. Here this singular is used in the sense of the plural, and the present tense in the sense of the past. “They hang down like waterless gourds”: both my breasts hang down without water, with the water drained out, like water-skins placed on a bamboo pole.

Kañcanaphalakaṃva [Pg.220] sammaṭṭhanti jātihiṅgulakena makkhitvā ciraparimajjitasovaṇṇaphalakaṃ viya sobhate. So valīhi sukhumāhi otatoti so mama kāyo idāni sukhumāhi valīhi tahiṃ tahiṃ vitato valittacataṃ āpanno.

“Like a well-polished golden board”: it shone like a golden board smeared with genuine vermilion and polished for a long time. “It is now covered with fine wrinkles”: that body of mine is now covered here and there with fine wrinkles, having become wrinkled skin.

Nāgabhogasadisopamāti hatthināgassa hatthena samasamā. Hattho hi idha bhuñjati etenāti bhogoti vutto. Teti ūruyo. Yathā veḷunāḷiyoti idāni veḷupabbasadisā ahesuṃ.

“Like an elephant's trunk”: equal to the trunk of a lordly elephant. For here the trunk is called `bhoga` because one partakes with it. “Those”: that is, the thighs. “Like bamboo stalks”: now they have become like joints of bamboo.

Saṇhanūpurasuvaṇṇamaṇḍitāti siniddhamaṭṭhehi suvaṇṇanūpurehi vibhūsitā. Jaṅghāti aṭṭhijaṅghāyo. Tāti tā jaṅghāyo. Tiladaṇḍakārivāti appamaṃsalohitattā kisabhāvena lūnāvasiṭṭhavisukkhatiladaṇḍakā viya ahesuṃ. Ra-kāro padasandhikaro.

“Adorned with fine golden anklets”: adorned with smooth, polished golden anklets. “Shins”: the shin-bones. “Those”: that is, those shins. “Like sesame stalks”: because of having little flesh and blood, being thin, they have become like withered sesame stalks left over after reaping. The “ra” is for euphonic conjunction.

Tūlapuṇṇasadisopamāti mudusiniddhabhāvena simbalitūlapuṇṇapaliguṇṭhitaupāhanasadisā. Te mama pādā idāni phuṭitā phalitā, valīmatā valimanto jātā.

“Like being filled with cotton”: like shoes stuffed with silk-cotton because of their softness and smoothness. “Now with age they are cracked and wrinkled”: my feet are now cracked and split; they have become wrinkled.

Edisoti evarūpo. Ahu ahosi yathāvuttappakāro. Ayaṃ samussayoti ayaṃ mama kāyo. Jajjaroti sithilābandho. Bahudukhānamālayoti jarādihetukānaṃ bahūnaṃ dukkhānaṃ ālayabhūto. Sopalepapatitoti so ayaṃ samussayo apalepapatito abhisaṅkhārālepaparikkhayena patito pātābhimukhoti attho. Sopi alepapatitoti vā padavibhāgo, so evattho. Jarāgharoti jiṇṇagharasadiso. Jarāya vā gharabhūto ahosi. Tasmā saccavādino dhammānaṃ yathābhūtaṃ sabhāvaṃ sammadeva ñatvā kathanato avitathavādino sammāsambuddhassa mama satthuvacanaṃ anaññathā.

“Such”: of such a nature. “It was”: it became of the aforesaid kind. “This body”: this body of mine. “Decrepit”: with loose connections. “A home for many pains”: a home for many pains caused by aging and so on. “Its plaster fallen off”: this body has its plaster fallen off; the meaning is that with the decay of the plaster of formations, it has fallen and is facing its fall. Or the word division is `sopi alepa-patito`; the meaning is the same. “A house of aging”: like a dilapidated house. Or, it has become a house for aging. Therefore, the word of my Teacher, the Perfectly Self-Enlightened One, who speaks the truth, who speaks undeviatingly because he speaks after having perfectly known the as-it-is nature of things, is not otherwise.

Evaṃ ayaṃ therī attano attabhāve aniccatāya sallakkhaṇamukhena sabbesupi tebhūmakadhammesu aniccataṃ upadhāretvā tadanusārena tattha dukkhalakkhaṇaṃ anattalakkhaṇañca āropetvā vipassanaṃ ussukkāpentī maggapaṭipāṭiyā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. therī 2.4.204-219) –

Thus this elder nun, by way of contemplating the characteristic of impermanence in her own personal existence, considered impermanence in all phenomena of the three planes. In accordance with that, she applied to them the characteristics of suffering and non-self and, by intensifying insight, attained arahantship in due course through the path. It is for this reason that it is said in the Apadāna (Apa Thī 2.4.204-219):

‘‘Yo raṃsiphusitāveḷo, phusso nāma mahāmuni;

Tassāhaṃ bhaginī āsiṃ, ajāyiṃ khattiye kule.

“There was a great sage named Phussa, whose radiance touched the shore; I was his sister, born into a khattiya family.

‘‘Tassa [Pg.221] dhammaṃ suṇitvāhaṃ, vippasannena cetasā;

Mahādānaṃ daditvāna, patthayiṃ rūpasampadaṃ.

“Having heard his Dhamma, with a confident mind, I gave a great gift and aspired to the accomplishment of beauty.

‘‘Ekatiṃse ito kappe, sikhī lokagganāyako;

Uppanno lokapajjoto, tilokasaraṇo jino.

“Thirty-one eons ago from now, Sikhī, the world's supreme leader, arose—a light for the world, a refuge for the three worlds, the Victor.

‘‘Tadāruṇapure ramme, brahmaññakulasambhavā;

Vimuttacittaṃ kupitā, bhikkhuniṃ abhisāpayiṃ.

“Then, in the delightful city of Aruṇavatī, I, born in a brahmin family, became angry and cursed a bhikkhunī whose mind was liberated.

‘‘Vesikāva anācārā, jinasāsanadūsikā;

Evaṃ akkosayitvāna, tena pāpena kammunā.

“‘You are like a prostitute, of bad conduct, a defiler of the Victor's Dispensation!’ Having reviled her thus, because of that evil kamma,

‘‘Dāruṇaṃ nirayaṃ gantvā, mahādukkhasamappitā;

Tato cutā manussesu, upapannā tapassinī.

“I went to a terrible hell and was beset by great suffering. Passing away from there, I was reborn among humans as a wretched one.

‘‘Dasajātisahassāni, gaṇikattamakārayiṃ;

Tamhā pāpā na muccissaṃ, bhutvā duṭṭhavisaṃ yathā.

“For ten thousand births I was a courtesan; I was not freed from that evil, like one who has consumed a foul poison.

‘‘Brahmacariyamasevissaṃ, kassape jinasāsane;

Tena kammavipākena, ajāyiṃ tidase pure.

“I practiced the holy life in the Dispensation of the Victor Kassapa. By the ripening of that kamma, I was born in the city of the Tāvatiṃsa gods.

‘‘Pacchime bhave sampatte, ahosiṃ opapātikā;

Ambasākhantare jātā, ambapālīti tenahaṃ.

“When my final existence was attained, I was of spontaneous birth. Born among the branches of a mango tree, for that reason I was called Ambapālī.

‘‘Parivutā pāṇakoṭīhi, pabbajiṃ jinasāsane;

Pattāhaṃ acalaṃ ṭhānaṃ, dhītā buddhassa orasā.

“Surrounded by ten million living beings, I went forth in the Victor's Dispensation. I have attained the unshakable state, a legitimate daughter of the Buddha.

‘‘Iddhīsu ca vasī homi, sotadhātuvisuddhiyā;

Cetopariyañāṇassa, vasī homi mahāmuni.

“I am a master of the spiritual powers and of the purification of the hearing element. O great sage, I am a master of the knowledge of others' minds.

‘‘Pubbenivāsaṃ jānāmi, dibbacakkhu visodhitaṃ;

Sabbāsavaparikkhīṇā, natthi dāni punabbhavo.

“I know my former existences, my divine eye is purified. All my taints are destroyed; now there is no future existence.

‘‘Atthadhammaniruttīsu, paṭibhāne tatheva ca;

Ñāṇaṃ me vimalaṃ suddhaṃ, buddhaseṭṭhassa vāhasā.

“In meaning, Dhamma, and language, and in inspiration as well, my knowledge is stainless and pure, through the influence of the supreme Buddha.

‘‘Kilesā jhāpitā mayhaṃ, bhavā sabbe samūhatā;

Nāgīva bandhanaṃ chetvā, viharāmi anāsavā.

“My defilements are burnt up, all states of existence are extirpated. Like a she-elephant having cut her bonds, I dwell free of taints.

‘‘Svāgataṃ [Pg.222] vata me āsi, buddhaseṭṭhassa santike;

Tisso vijjā anuppattā, kataṃ buddhassa sāsanaṃ.

“Indeed, my coming to the supreme Buddha was a good coming. The three true knowledges have been attained; the Buddha's Dispensation has been fulfilled.

‘‘Paṭisambhidā catasso, vimokkhāpi ca aṭṭhime;

Chaḷabhiññā sacchikatā, kataṃ buddhassa sāsana’’nti.

“The four analytical knowledges, and these eight liberations, and the six direct knowledges have been realized; the Buddha's Dispensation has been fulfilled.”

Arahattaṃ pana patvā attano paṭipattiṃ paccavekkhitvā udānavasena tā eva gāthā paccudāhāsīti.

But having attained arahantship and reviewed her own practice, she recited those same verses as an inspired utterance.

Ambapālītherīgāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Nun Ambapālī is finished.

2. Rohinītherīgāthāvaṇṇanā

2. The Commentary on the Verses of the Elder Rohinī

Samaṇāti bhoti supītiādikā rohiniyā theriyā gāthā. Ayampi purimabuddhesu katādhikārā tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinantī ito ekanavutikappe vipassissa bhagavato kāle kulagehe nibbattitvā viññutaṃ patvā, ekadivasaṃ bandhumatīnagare bhagavantaṃ piṇḍāya carantaṃ disvā pattaṃ gahetvā pūvassa pūretvā bhagavato datvā pītisomanassajātā pañcapatiṭṭhitena vandi. Sā tena puññakammena devamanussesu saṃsarantī anukkamena upacitavimokkhasambhārā hutvā imasmiṃ buddhuppāde vesāliyaṃ mahāvibhavassa brāhmaṇassa gehe nibbattitvā rohinīti laddhanāmā viññutaṃ patvā, satthari vesāliyaṃ viharante vihāraṃ gantavā dhammaṃ sutvā sotāpannā hutvā mātāpitūnaṃ dhammaṃ desetvā sāsane pasādaṃ uppādetvā te anujānāpetvā sayaṃ pabbajitvā vipassanāya kammaṃ karontī na cirasseva saha paṭisambhidāhi arahattaṃ pāpuṇi. Tena vuttaṃ –

These are the verses of the Elder Rohinī, which begin: “You sleep, dear lady, thinking of ascetics.” She, too, had made her aspiration under previous Buddhas, accumulating in various existences wholesome karma that serves as a basis for liberation. Ninety-one eons ago, during the time of the Blessed One Vipassī, she was reborn in a good family. Having reached the age of discretion, one day in the city of Bandhumatī she saw the Blessed One walking for alms. Taking his bowl, she filled it with cakes and gave it to the Blessed One. With joy and gladness arisen, she paid homage with the five-point prostration. Through that meritorious deed, she wandered among devas and humans, gradually accumulating the provisions for liberation. In this Buddha-era, she was reborn in Vesālī in the house of a brahmin of great wealth and was given the name Rohinī. Having reached the age of discretion, when the Teacher was dwelling in Vesālī, she went to the monastery, heard the Dhamma, and became a stream-enterer. She then taught the Dhamma to her parents, inspiring confidence in the Dispensation. Having obtained their permission, she herself went forth and, undertaking the practice of insight, in no long time she attained arahantship together with the analytical knowledges. Therefore it is said:

‘‘Nagare bandhumatiyā, vipassissa mahesino;

Piṇḍāya vicarantassa, pūvedāsimahaṃ tadā.

“In the city of Bandhumatī, when the great sage Vipassī was wandering for alms, I then gave him cakes.

‘‘Tena kammena sukatena, cetanāpaṇidhīhi ca;

Tattha cittaṃ pasādetvā, tāvatiṃsamagacchahaṃ.

“By that well-done deed, and by my volition and aspiration, having clarified my mind in that matter, I went to the Tāvatiṃsa heaven.

‘‘Chattiṃsadevarājūnaṃ[Pg.223], mahesittamakārayiṃ;

Paññāsacakkavattīnaṃ, mahesittamakārayiṃ.

“I exercised sovereignty as chief queen of thirty-six kings of the devas; I exercised sovereignty as chief queen of fifty wheel-turning monarchs.

‘‘Manasā patthitā nāma, sabbā mayhaṃ samijjhatha;

Sampattiṃ anubhotvāna, devesu manujesu ca.

“Whatever I aspired to in my mind, all that was fulfilled for me. Having enjoyed prosperity among devas and humans,

‘‘Pacchime bhavasampatte, jāto vippakule ahaṃ;

Rohinī nāma nāmena, ñātakehi piyāyitā.

“Having reached my final state of existence, I was born in a brahmin family. Named Rohinī, I was beloved by my kinsmen.

‘‘Bhikkhūnaṃ santikaṃ gantvā, dhammaṃ sutvā yathātathaṃ;

Saṃviggamānasā hutvā, pabbajiṃ anagāriyaṃ.

“Having gone into the presence of the bhikkhus and heard the Dhamma as it really is, with a mind stirred by urgency, I went forth into the homeless life.

‘‘Yoniso padahantīnaṃ, arahattamapāpuṇiṃ;

Ekanavutito kappe, yaṃ dānamadadiṃ tadā;

Duggatiṃ nābhijānāmi, pūvadānassidaṃ phalaṃ.

“Striving wisely, I attained arahantship. Since I gave that gift ninety-one aeons ago, I have not known a bad destination; this is the fruit of the gift of cakes.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My taints are burned out … the Buddha’s teaching has been done.”

Arahattaṃ pana patvā attano paṭipattiṃ paccavekkhitvā pubbe sotāpannakāle pitarā attanā ca vacanapaṭivacanavasena vuttagāthā udānavasena bhāsantī –

But having attained arahantship and reviewing her own practice, she uttered as an inspired utterance the verses that had been spoken earlier in the form of a dialogue between her father and herself when she was a stream-enterer:

271.

271.

‘‘Samaṇāti bhoti supi, samaṇāti pabujjhasi;

Samaṇāneva kittesi, samaṇī nūna bhavissasi.

“‘You sleep, dear lady, thinking of ascetics; you awaken thinking of ascetics. You praise only ascetics; surely you will become an ascetic nun!

272.

272.

‘‘Vipulaṃ annañca pānañca, samaṇānaṃ pavecchasi;

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.

“‘They are averse to work and lazy, living on what is given by others; they are full of hopes, desirous of delicacies—for what reason are the ascetics dear to you?’

274.

274.

‘‘Cirassaṃ vata maṃ tāta, samaṇānaṃ paripucchasi;

Tesaṃ te kittayissāmi, paññāsīlaparakkamaṃ.

“‘It is after a long time, father, that you ask me about the ascetics. I will declare to you their wisdom, virtue, and striving.

275.

275.

‘‘Kammakāmā analasā, kammaseṭṭhassa kārakā;

Rāgaṃ dosaṃ pajahanti, tena me samaṇā piyā.

“‘They are fond of 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.

“‘Those who act with purity shake off the three roots of evil. All evil has been abandoned by them; for that reason the ascetics are dear to me.

277.

277.

‘‘Kāyakammaṃ [Pg.224] 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 bright 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 very learned, upholders of the Dhamma, noble ones who live righteously. They teach the meaning and the Dhamma; for that reason the ascetics are dear to me.

280.

280.

‘‘Bahussutā dhammadharā, ariyā dhammajīvino;

Ekaggacittā satimanto, tena me samaṇā piyā.

“‘They are very learned, upholders of the Dhamma, noble ones who live righteously. With minds unified, they 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, speakers of wise counsel, and unassuming. They understand 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 whatever 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 te saṃ 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 what is already 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 or silver; they sustain themselves with what is at hand. For that reason the ascetics are dear to me.

285.

285.

‘‘Nānākulā pabbajitā, nānājanapadehi ca;

Aññamaññaṃ pihayanti, tena me samaṇā piyā.

“‘Gone forth from various families and from various countries, they are fond of 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 lady, it is for our benefit that you were born in our family, Rohinī, faithful in the Buddha, the Dhamma, and the Sangha, and possessed of keen reverence.

287.

287.

‘‘Tuvañhetaṃ pajānāsi, puññakkhettaṃ anuttaraṃ;

Amhampi ete samaṇā, paṭiggaṇhanti dakkhiṇaṃ.

“‘You indeed understand this unsurpassed field of merit; these ascetics accept a worthy offering from us too.

288.

288.

‘‘Patiṭṭhito hettha yañño, vipulo no bhavissati;

Sace bhāyasi dukkhassa, sace te dukkhamappiyaṃ.

“‘A sacrifice has been established here for us, and it will be abundant. If you fear suffering, if suffering is displeasing 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, the Suchlike One. Undertake the precepts; that will be for your welfare.’

290.

290.

‘‘Upemi [Pg.225] saraṇaṃ buddhaṃ, dhammaṃ saṅghañca tādinaṃ;

Samādiyāmi sīlāni, taṃ me atthāya hehiti.

“‘I go for refuge to the Buddha, the Dhamma, and the Sangha, the Suchlike One. I undertake the precepts; that will be for my welfare.

291.

291.

‘‘Brahmabandhu pure āsiṃ, so idānimhi brāhmaṇo;

Tevijjo sottiyo camhi, vedagū camhi nhātako’’ti. –

“‘Formerly I was a brahmin by birth, but now I am a true brahmin. I am one with the three true knowledges, a scholar, one who has attained the highest knowledge, one who has washed away evil.’”

Imā gāthā paccudāhāsi.

She recited these verses.

Tattha ādito tisso gāthā attano dhītu bhikkhūsu sammutiṃ anicchantena vuttā. Tattha samaṇāti bhoti supīti bhoti tvaṃ supanakālepi ‘‘samaṇā samaṇā’’ti kittentī samaṇapaṭibaddhaṃyeva kathaṃ kathentī supasi. Samaṇāti pabujjhasīti supanato uṭṭhahantīpi ‘‘samaṇā’’iccevaṃ vatvā pabujjhasi niddāya vuṭṭhāsi. Samaṇāneva kittesīti sabbakālampi samaṇe eva samaṇānameva vā guṇe kittesi abhitthavasi. Samaṇī nūna bhavissasīti gihirūpena ṭhitāpi cittena samaṇī eva maññe bhavissasi. Atha vā samaṇī nūna bhavissasīti idāni gihirūpena ṭhitāpi na cireneva samaṇī eva maññe bhavissasi samaṇesu eva ninnapoṇabhāvato.

Herein, the first three verses were spoken by her father, who did not want his daughter to approve of the bhikkhus. Here, You sleep, dear lady, thinking of ascetics means: “Dear lady, even when you are sleeping you fall asleep praising ‘ascetics, ascetics,’ speaking only on topics connected with ascetics.” You awaken thinking of ascetics means: “Even when rising from sleep, you awaken, you get up from your slumber, saying ‘ascetics.’” You praise only ascetics means: “At all times you praise and extol only the ascetics or the virtues of the ascetics.” Surely you will become an ascetic nun means: “Though you remain in the lay state, I think you will become an ascetic nun in mind.” Or else, surely you will become an ascetic nun means: “Though you now remain in the lay state, I think that before long you will actually become an ascetic nun because of your inclination and bent towards the ascetics.”

Pavecchasīti desi. Rohinī dāni pucchāmīti, amma rohini, taṃ ahaṃ idāni pucchāmīti brāhmaṇo attano dhītaraṃ pucchanto āha. Kena te samaṇā piyāti, amma rohini, tvaṃ sayantīpi pabujjhantīpi aññadāpi samaṇānameva guṇe kittayasi, kena nāma kāraṇena tuyhaṃ samaṇā piyāyitabbā jātāti attho.

You provide: you give. Rohinī, now I ask you: the brahmin said this, questioning his daughter thus: “Dear Rohinī, I now ask you.” For what reason are the ascetics dear to you?: the meaning is, “Dear Rohinī, whether you are sleeping or waking or at other times, you praise only the virtues of the ascetics. For what reason, pray, have the ascetics become dear to you?”

Idāni brāhmaṇo samaṇesu dosaṃ dhītu ācikkhanto ‘‘akammakāmā’’ti gāthamāha. Tattha akammakāmāti na kammakāmā, attano paresañca atthāvahaṃ kiñci kammaṃ na kātukāmā. Alasāti kusītā. Paradattūpajīvinoti parehi dinneneva upajīvanasīlā. Āsaṃsukāti tato eva ghāsacchādanādīnaṃ āsīsanakā. Sādukāmāti sāduṃ madhurameva āhāraṃ icchanakā. Sabbametaṃ brāhmaṇo samaṇānaṃ guṇe ajānanto attanāva parikappitaṃ dosamāha.

Now the brahmin, pointing out to his daughter the faults in the ascetics, spoke the verse beginning, “They are averse to work.” Herein, “averse to work” means not fond of work, not wishing to do any work that would be for the welfare of themselves or others. “Lazy” means indolent. “Living on what is given by others” means they are in the habit of living only on what is given by others. “Full of hopes” means they are wishful of getting food, clothing, and so on from that same source. “Desirous of delicacies” means they desire only sweet, delicious food. The brahmin said all this without knowing the virtues of the ascetics, speaking of faults that he himself had concocted.

Taṃ [Pg.226] sutvā rohinī ‘‘laddho dāni me okāso ayyānaṃ guṇe kathetu’’nti tuṭṭhamānasā bhikkhūnaṃ guṇe kittetukāmā paṭhamaṃ tāva tesaṃ kittane somanassaṃ pavedentī ‘‘cīrassaṃ vata maṃ, tātā’’ti gāthamāha. Tattha cirassaṃ vatāti cirena vata. Tātāti pitaraṃ ālapati. Samaṇānanti samaṇe samaṇānaṃ vā mayhaṃ piyāyitabbaṃ paripucchasi. Tesanti samaṇānaṃ. Paññāsīlaparakkamanti paññañca sīlañca ussāhañca.

Hearing this, Rohinī, with a delighted mind, thought, “Now I have an opportunity to speak of the virtues of the noble ones.” Wishing to praise the virtues of the bhikkhus, she first showed her gladness at praising them by speaking the verse beginning, “It is after a long time, father.” Herein, “it is after a long time, indeed” means after a long time. “Father” is an address to her father. “About the ascetics” means, “You ask about the ascetics,” or “You ask why the ascetics should be dear to me.” “Their” means of the ascetics. “Wisdom, virtue, and striving” means wisdom, virtue, and energy.

Kittayissāmīti kathayissāmi. Paṭijānetvā te kittentī ‘‘akammakāmā alasā’’ti tena vuttaṃ dosaṃ tāva nibbeṭhetvā tappaṭipakkhabhūtaṃ guṇaṃ dassetuṃ ‘‘kammakāmā’’tiādimāha. Tattha kammakāmāti vattapaṭivattādibhedaṃ kammaṃ samaṇakiccaṃ paripūraṇavasena kāmenti icchantīti kammakāmā. Tattha yuttappayuttā hutvā uṭṭhāya samuṭṭhāya vāyamanato na alasāti analasā. Taṃ pana kammaṃ seṭṭhaṃ uttamaṃ nibbānāvahameva karontīti kammaseṭṭhassa kārakā. Karontā pana taṃ paṭipattiyā anavajjabhāvato rāgaṃ dosaṃ pajahanti, yathā rāgadosā pahīyanti, evaṃ samaṇā kammaṃ karonti. Tena me samaṇā piyāti tena yathāvuttena sammāpaṭipajjanena mayhaṃ samaṇā piyāyitabbāti attho.

“I will declare” means I will speak. Having made this promise, in praising them, she first refuted the fault he had stated—“averse to work and lazy”—and to show the virtue that is its opposite, she spoke the verse beginning, “fond of work.” Herein, “fond of work” means they desire, they wish, to fulfill the ascetic’s duties, the work comprising such things as observances and services. Since they are diligent, rising up and striving, they are “not lazy.” They are “doers of the noblest work” because they do that work which is best, supreme, and conducive only to Nibbāna. While doing so, because their practice is blameless, “they abandon lust and hatred”; the ascetics do their work in such a way that lust and hatred are abandoned. “For that reason the ascetics are dear to me”: the meaning is that because of their right practice as described, the ascetics are dear to me.

Tīṇi pāpassa mūlānīti lobhadosamohasaṅkhātāni akusalassa tīṇi mūlāni. Dhunantīti nigghātenti, pajahantīti attho. Sucikārinoti anavajjakammakārino. Sabbaṃ pāpaṃ pahīnesanti aggamaggādhigamena esaṃ sabbampi pāpaṃ pahīnaṃ.

“The three roots of evil” are the three unwholesome roots designated as greed, hatred, and delusion. “They shake them off” means they strike them down; the meaning is, they abandon them. “Of pure deeds” means they are doers of blameless deeds. “All their evil is abandoned” means all their evil is abandoned through the attainment of the highest path.

Evaṃ ‘‘samaṇā sucikārino’’ti saṅkhepato vuttamatthaṃ vibhajitvā dassetuṃ ‘‘kāyakamma’’nti gāthamāha. Taṃ suviññeyyameva.

Thus, to explain in detail the meaning of what was stated concisely as “ascetics of pure deeds,” she uttered the verse beginning, “Bodily action….” That is easily understood.

Vimalā saṅkhamuttāvāti sudhotasaṅkhā viya muttā viya ca vigatamalā rāgādimalarahitā. Suddhā santarabāhirāti santarañca bāhirañca santarabāhiraṃ. Tato santarabāhirato suddhā, suddhāsayapayogāti attho. Puṇṇā sukkāna dhammānanti ekantasukkehi anavajjadhammehi paripuṇṇā, asekhehi sīlakkhandhādīhi samannāgatāti attho.

“Stainless like a conch shell and a pearl” means like a well-polished conch shell and like a pearl, they are stainless, devoid of the stains of lust and so on. “Pure within and without”: `santara-bāhiraṃ` means both within and without. Thus they are pure within and without; the meaning is that they are pure in intention and application. “Full of bright qualities” means they are completely filled with exclusively bright, blameless qualities; the meaning is that they are endowed with the aggregates of virtue, etc., of one beyond training.

Suttageyyādibahuṃ [Pg.227] sutaṃ etesaṃ, sutena vā uppannāti bahussutā, pariyattibāhusaccena paṭivedhabāhusaccena ca samannāgatāti attho. Tameva duvidhampi dhammaṃ dhārentīti dhammadharā. Sattānaṃ ācārasamācārasikkhāpadena arīyantīti ariyā. Dhammena ñāyena jīvantīti dhammajīvino. Atthaṃ dhammañca desentīti bhāsitatthañca desanādhammañca kathenti pakāsenti. Atha vā atthato anapetaṃ dhammato anapetañca desenti ācikkhanti.

“They are of great learning” (`bahussutā`): much has been heard by them, such as discourses, mixed prose and verse, etc., or it has arisen from what was heard. The meaning is that they are endowed with the great learning of the scriptures and the great learning of penetration. “They are bearers of the Dhamma” (`dhammadharā`): they bear that twofold Dhamma. “They are noble” (`ariyā`): they proceed (`ariyanti`) in accordance with the training rules concerning conduct and good behavior for beings. “They live by the Dhamma” (`dhammajīvino`): they live by the Dhamma, by the right method. “They teach the meaning and the Dhamma”: they speak and make known the meaning of what has been said and the Dhamma of the teaching. Or alternatively, they teach and explain what does not deviate from the meaning and does not deviate from the Dhamma.

Ekaggacittāti samāhitacittā. Satimantoti upaṭṭhitasatino.

“With one-pointed mind” means with concentrated mind. “Mindful” means with mindfulness established.

Dūraṅgamāti araññagatā, manussūpacāraṃ muñcitvā dūraṃ gacchantā, iddhānubhāvena vā yathārucitaṃ dūraṃ ṭhānaṃ gacchantīti dūraṅgamā. Mantā vuccati paññā, tāya bhaṇanasīlatāya mantabhāṇī. Na uddhatāti anuddhatā, uddhaccarahitā vūpasantacittā. Dukkhassantaṃ pajānantīti vaṭṭadukkhassa pariyantabhūtaṃ nibbānaṃ paṭivijjhanti.

“Far-going”: they have gone to the forest; having left the vicinity of humans, they go far. Or, by the power of psychic potency they go to a distant place as they wish; thus they are far-going. “Speakers of counsel”: `mantā` is a term for wisdom; because it is their nature to speak with that, they are speakers of counsel. “Not restless”: they are unagitated, devoid of restlessness, with pacified minds. “They understand the end of suffering”: they penetrate Nibbāna, which is the end of the suffering of the round.

Na vilokenti kiñcananti yato gāmato pakkamanti, tasmiṃ gāme kañci sattaṃ vā saṅkhāraṃ vā apekkhāvasena na olokenti, atha kho pana anapekkhāva gacchanti pakkamanti.

“They do not look back for anything”: when they depart from a village, they do not look back at any being or formation in that village with longing; rather, they go and depart without longing.

Na te saṃ koṭṭhe opentīti te samaṇā saṃ attano santakaṃ sāpateyyaṃ koṭṭhe na openti na paṭisāmetvā ṭhapenti tādisassa pariggahassa abhāvato. Kumbhinti kumbhiyaṃ. Khaḷopiyanti pacchiyaṃ. Pariniṭṭhitamesānāti parakulesu paresaṃ atthāya siddhameva ghāsaṃ pariyesantā.

“They do not store in a storeroom”: those ascetics do not put their own property into a storeroom, they do not store it away, because they have no such possessions. “In a pot” means in a pot. “In a basket” means in a basket. “They seek what is already prepared”: they seek only food that has been prepared in other families for the sake of others.

Hiraññanti kahāpaṇaṃ. Rūpiyanti rajataṃ. Paccuppannena yāpentīti atītaṃ ananusocantā anāgatañca apaccāsīsantā paccuppannena yāpenti attabhāvaṃ pavattenti.

“Gold” means coins. “Silver” means silver. “They subsist on what is present”: not grieving for the past nor longing for the future, they maintain their existence with what is present.

Aññamaññaṃ pihayantīti aññamaññasmiṃ mettiṃ karonti. ‘‘Pihāyanti’’pi pāṭho, so eva attho.

“They cherish one another”: they generate loving-kindness toward one another. There is also the reading `pihāyanti`; the meaning is the same.

Evaṃ so brāhmaṇo dhītuyā santike bhikkhūnaṃ guṇe sutvā pasannamānaso dhītaraṃ pasaṃsanto ‘‘atthāya vatā’’tiādimāha.

Thus, having heard about the virtues of the bhikkhus from his daughter, the brahmin, with a confident mind, praised his daughter, saying, “Indeed, it is for my benefit…,” and so on.

Amhampīti amhākampi. Dakkhiṇanti deyyadhammaṃ.

“For us too” means for us also. “An offering” means a gift to be given.

Etthāti [Pg.228] etesu samaṇesu. Yaññoti dānadhammo. Vipuloti vipulaphalo. Sesaṃ vuttanayameva.

“Here” means among these ascetics. “Sacrifice” means the practice of giving. “Abundant” means bearing abundant fruit. The rest is as has been explained.

Evaṃ brāhmaṇo saraṇesu sīlesu ca patiṭṭhito aparabhāge sañjātasaṃvego pabbajitvā vipassanaṃ vaḍḍhetvā arahatte patiṭṭhāya attano paṭipattiṃ paccavekkhitvā udānento ‘‘brahmabandhū’’ti gāthamāha. Tassattho heṭṭhā vuttoyeva.

Thus the brahmin became established in the refuges and in the virtues. Later, having felt a sense of spiritual urgency, he went forth. Having developed insight, he became established in arahantship. Reflecting on his own practice, he uttered an inspired utterance, speaking the verse beginning, “A kinsman of Brahmā….” Its meaning has already been stated below.

Rohinītherīgāthāvaṇṇanā niṭṭhitā.

The commentary on the Verses of the Therī Rohiṇī is finished.

3. Cāpātherīgāthāvaṇṇanā

3. The Commentary on the Verses of the Therī Cāpā

Laṭṭhihattho pure āsītiādikā cāpāya theriyā gāthā. Ayampi purimabuddhesu katādhikārā tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinantī, anukkamena upacitakusalamūlā sambhatavimokkhasambhārā hutvā imasmiṃ buddhuppāde vaṅgahārajanapade aññatarasmiṃ migaluddakagāme jeṭṭhakamigaluddakassa dhītā hutvā nibbatti, cāpātissā nāmaṃ ahosi. Tena ca samayena upako ājīvako bodhimaṇḍato dhammacakkaṃ pavattetuṃ bārāṇasiṃ uddissa gacchantena satthārā samāgato ‘‘vippasannāni kho te, āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto, kaṃsi tvaṃ, āvuso, uddissa pabbajito, ko vā te satthā, kassa vā tvaṃ dhammaṃ rocesī’’ti (mahāva. 11; ma. ni. 1.285) pucchitvā –

The verses of the Therī Cāpā begin: “With staff in hand, he was before….” She too had made an aspiration under previous Buddhas and had accumulated wholesome karma in various existences as a basis for liberation. Having gradually accumulated wholesome roots and gathered the provisions for deliverance, in this Buddha era she was reborn in the Vaṅgahāra country, in a certain village of deer hunters, as the daughter of the chief deer hunter. Her name was Cāpā. At that time, the Ājīvaka Upaka met the Teacher, who was traveling from the site of his enlightenment with the aim of going to Bārāṇasī to set in motion the Wheel of the Dhamma. Upaka asked him: “Your faculties, friend, are so very clear, your skin complexion is pure and bright. On whose account have you gone forth, friend? Or who is your teacher? Or whose Dhamma do you profess?” (Mahāvagga 11; Majjhima Nikāya 1.285).

‘‘Sabbābhibhū sabbavidūhamasmi, sabbesu dhammesu anūpalitto;

Sabbañjaho taṇhākkhaye vimutto, sayaṃ abhiññāya kamuddiseyyaṃ. (dha. pa. 353;

mahāva. 11;

kathā. 405;

ma. ni. 1.285);

“All-conquering, all-knowing am I, among all things undefiled; all-abandoning, freed in craving’s destruction, having realized it myself, whom should I point to?” (Dhammapada 353; Mahāvagga 11; Kathāvatthu 405; Majjhima Nikāya 1.285).

‘‘Na me ācariyo atthi, sadiso me na vijjati;

Sadevakasmiṃ lokasmiṃ, natthi me paṭipuggalo.

“I have no teacher, and one like me is not found; in the world with its gods, I have no counterpart.”

‘‘Ahañhi [Pg.229] arahā loke, ahaṃ satthā anuttaro;

Ekomhi sammāsambuddho, sītibhūtomhi nibbuto.

“For I am the Arahant in the world, I am the unsurpassed Teacher; I alone am the Perfectly Enlightened One, I am cooled, extinguished.”

‘‘Dhammacakkaṃ pavattetuṃ, gacchāmi kāsinaṃ puraṃ;

Andhībhūtasmiṃ lokasmiṃ, āhañchaṃ amatadundubhi’’nti. (mahāva. 11;

kathā. 405;

ma. ni. 1.285) –

“To set in motion the Wheel of the Dhamma I am going to the city of the Kāsis; in a world that has become blind I shall beat the drum of the Deathless.” (Mv 11; Kv 405; MN 1.285).

Satthārā attano sabbaññubuddhabhāve dhammacakkapavattane ca pavedite pasannacitto so ‘‘hupeyyapāvuso, arahasi anantajino’’ti (mahāva. 11; ma. ni. 1.285) vatvā ummaggaṃ gahetvā pakkanto vaṅgahārajanapadaṃ agamāsi. So tattha ekaṃ migaluddakagāmakaṃ upanissāya vāsaṃ kappesi. Taṃ tattha jeṭṭhakamigaluddako upaṭṭhāsi. So ekadivasaṃ dūraṃ migavaṃ gacchanto ‘‘mayhaṃ arahante mā pamajjī’’ti attano dhītaraṃ cāpaṃ āṇāpetvā agamāsi saddhiṃ puttabhātukehi. Sā cassa dhītā abhirūpā hoti dassanīyā.

When the Teacher had declared his state as an omniscient Buddha and his setting in motion the Wheel of the Dhamma, Upaka’s mind was filled with confidence. He said: “May it be so, friend; may you be the infinite victor” (Mv 11; MN 1.285). Then, taking a side road, he departed and went to the Vaṅgahāra country. There he took up residence near a certain village of deer hunters. The chief deer hunter there attended to him. One day, as he was going far to hunt deer, he instructed his daughter Cāpā, saying, “Do not be heedless in caring for my arahant,” and went off with his sons and brothers. His daughter was very beautiful and lovely to see.

Atha kho upako ājīvako bhikkhācāravelāyaṃ migaluddakassa gharaṃ gato parivisituṃ upagataṃ cāpaṃ disvā rāgena abhibhūto bhuñjitumpi asakkonto bhājanena bhattaṃ ādāya vasanaṭṭhānaṃ gantvā bhattaṃ ekamante nikkhipitvā ‘‘sace cāpaṃ labhissāmi, jīvāmi, no ce, marissāmī’’ti nirāhāro nipajji. Sattame divase migaluddako āgantvā dhītaraṃ pucchi – ‘‘kiṃ mayhaṃ arahante na pamajjī’’ti? Sā ‘‘ekadivasameva āgantvā puna nāgatapubbo’’ti āha. Migaluddako ca tāvadevassa vasanaṭṭhānaṃ gantvā ‘‘kiṃ, bhante, aphāsuka’’nti pāde parimajjanto pucchi. Upako nitthunanto parivattatiyeva. So ‘‘vadatha, bhante, yaṃ mayā sakkā kātuṃ, sabbaṃ taṃ karissāmī’’ti āha. Upako ekena pariyāyena attano ajjhāsayaṃ ārocesi. ‘‘Itaro jānāsi pana, bhante, kiñci sippa’’nti. ‘‘Na jānāmī’’ti. ‘‘Na, bhante, kiñci sippaṃ ajānantena sakkā gharaṃ āvasitu’’nti. So āha – ‘‘nāhaṃ kiñci sippaṃ jānāmi, apica tumhākaṃ maṃsahārako bhavissāmi, maṃsañca vikkiṇissāmī’’ti. Māgaviko ‘‘amhākampi etadeva ruccatī’’ti uttarasāṭakaṃ datvā attano sahāyakassa gehe katipāhaṃ vasāpetvā tādise divase gharaṃ ānetvā dhītaraṃ adāsi.

Then the Ājīvaka Upaka, at the time of the alms round, went to the deer hunter’s house. When he saw Cāpā, who had come to serve him, he was overcome by lust and could not even eat. Taking the food in his bowl, he went to his dwelling, put the food aside, and lay down without eating, thinking: “If I get Cāpā, I will live; if not, I will die.” On the seventh day the deer hunter returned and asked his daughter: “Why were you heedless regarding my arahant?” She replied: “He came only one day and has not come again.” The deer hunter went right to his dwelling and, while massaging his feet, asked: “What is your discomfort, venerable sir?” Upaka just groaned and turned over. The hunter said: “Tell me, venerable sir, whatever I can do, I will do it all.” In a roundabout way, Upaka told him his intention. The other asked: “But do you know any craft, venerable sir?” “I do not know any.” “Venerable sir, one who does not know any craft cannot maintain a household.” He replied: “I don’t know any craft, but I will be your meat-carrier and I will sell the meat.” The hunter said: “This is agreeable to us too.” He gave him an outer robe, had him stay in a friend’s house for some days, and on a suitable day brought him to his own house and gave him his daughter.

Atha [Pg.230] kāle gacchante tesaṃ saṃvāsamanvāya putto nibbatti, subhaddotissa nāmaṃ akaṃsu. Cāpā tassa rodanakāle ‘‘upakassa putta, ājīvakassa putta, maṃsahārakassa putta, mā rodi mā rodī’’tiādinā puttatosanagītena upakaṃ uppaṇḍesi. So ‘‘mā tvaṃ cāpe maṃ ‘anātho’ti maññi, atthi me sahāyo anantajino nāma, tassāhaṃ santikaṃ gamissāmī’’ti āha. Cāpā ‘‘evamayaṃ aṭṭīyatī’’ti ñatvā punappunaṃ tathā kathesiyeva. So ekadivasaṃ tāya tathā vutto kujjhitvā gantumāraddho. Tāya taṃ taṃ vatvā anunīyamānopi saññattiṃ anāgacchanto pacchimadisābhimukho pakkāmi.

Then, as time went on, a son was born from their union, and they gave him the name Subhadda. When he cried, Cāpā would taunt Upaka with a song to soothe her son, saying: “Son of Upaka, son of the Ājīvaka, son of the meat-carrier, don’t cry, don’t cry!” He said: “Cāpā, do not think of me as being without a protector. I have a friend named the Infinite Victor; I will go to him.” Knowing, “He gets annoyed by this,” Cāpā repeatedly said the same thing. One day, when she spoke to him in this way, he became angry and started to leave. Although she tried to appease him, saying this and that, he would not be persuaded and set off facing the western direction.

Bhagavā ca tena samayena sāvatthiyaṃ jetavane viharanto bhikkhūnaṃ ācikkhi – ‘‘yo, bhikkhave, ajja ‘kuhiṃ anantajino’ti idhāgantvā pucchati, taṃ mama santikaṃ pesethā’’ti. Upakopi ‘‘kuhiṃ anantajino vasatī’’ti tattha tattha pucchanto anupubbena sāvatthiṃ gantvā vihāraṃ pavisitvā vihāramajjhe ṭhatvā ‘‘kuhiṃ anantajino’’ti pucchi. Taṃ bhikkhū bhagavato santikaṃ nayiṃsu. So bhagavantaṃ disvā ‘‘jānātha maṃ bhagavā’’ti āha. ‘‘Āma, jānāmi, kuhiṃ pana tvaṃ ettakaṃ kālaṃ vasī’’ti? ‘‘Vaṅgahārajanapade, bhante’’ti. ‘‘Upaka, idāni mahallako jāto pabbajituṃ sakkhissasī’’ti? ‘‘Pabbajissāmi, bhante’’ti. Satthā aññataraṃ bhikkhuṃ āṇāpesi – ‘‘ehi tvaṃ, bhikkhu, imaṃ pabbājehī’’ti. So taṃ pabbājesi. So pabbajito satthu santike kammaṭṭhānaṃ gahetvā bhāvanaṃ anuyuñjanto na cirasseva anāgāmiphale patiṭṭhāya kālaṃ katvā avihesu nibbatto, nibbattakkhaṇeyeva arahattaṃ pāpuṇi. Avihesu nibbattamattā satta janā arahattaṃ pattā, tesaṃ ayaṃ aññataro. Vuttañhetaṃ –

At that time, the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, and he instructed the monks: “Monks, if anyone comes here today and asks, ‘Where is the Infinite Victor?’ send him to me.” Upaka, asking here and there, “Where does the Infinite Victor dwell?” gradually went to Sāvatthī, entered the monastery, stood in the middle of the monastery, and asked, “Where is the Infinite Victor?” The monks led him to the Blessed One. Seeing the Blessed One, he said, “Do you know me, Blessed One?” “Yes, I know you. But where have you been living all this time?” “In the Vaṅgahāra country, venerable sir.” “Upaka, now that you have become old, will you be able to go forth?” “I will go forth, venerable sir.” The Teacher instructed a certain monk: “Come, monk, give this man the going forth.” That monk gave him the going forth. Having gone forth, he received a meditation subject from the Teacher and applied himself to its development. Before long, he became established in the fruit of non-returning, and when he passed away, he was reborn in the Aviha heaven. At the very moment of his rebirth, he attained arahantship. Seven persons who were reborn in the Aviha heaven attained arahantship, and he was one of them. It has been said:

‘‘Avihaṃ upapannāse, vimuttā satta bhikkhavo;

Rāgadosaparikkhīṇā, tiṇṇā loke visattikaṃ.

“Seven monks reborn in the Aviha heaven are liberated; with lust and hatred utterly destroyed, they have crossed over clinging in the world.

‘‘Upakopalagaṇḍo ca, pakkusāti ca te tayo;

Bhaddiyo khaṇḍadevo ca, bāhuraggi ca siṅgiyo;

Te hitvā mānusaṃ dehaṃ, dibbayogaṃ upaccagu’’nti. (saṃ. ni. 1.105);

“Upaka and Palagaṇḍa, and Pakkusāti—these three; Bhaddiya and Khaṇḍadeva, Bāhuraggi and Siṅgiya; having abandoned the human body, they have passed on to a divine state.” (saṃ. ni. 1.105)

Upake [Pg.231] pana pakkante nibbindahadayā cāpā dārakaṃ ayyakassa niyyādetvā pubbe upakena gatamaggaṃ gacchantī sāvatthiṃ gantvā bhikkhunīnaṃ santike pabbajitvā vipassanāya kammaṃ karontī maggapaṭipāṭiyā arahatte patiṭṭhitā, attano paṭipattiṃ paccavekkhitvā pubbe upakena attanā ca kathitagāthāyo udānavasena ekajjhaṃ katvā –

Then, when Upaka had departed, Cāpā, her heart filled with disenchantment, entrusted the child to his grandmother and set out on the path Upaka had taken before. She went to Sāvatthī and went forth in the presence of the bhikkhunīs. Applying herself to the practice of insight, in due course of the path she became established in arahantship. Reflecting on her own attainment, she collected the verses previously spoken by Upaka and herself and recited them together as an inspired utterance:

292.

292.

‘‘Laṭṭhihattho pure āsi, so dāni migaluddako;

Āsāya palipā ghorā, nāsakkhi pārametave.

“Formerly he was one with staff in hand, now he is a hunter of deer. In the terrible mire of hope, he was unable to cross to the far shore.

293.

293.

‘‘Sumattaṃ maṃ maññamānā, cāpi puttamatosayi;

Cāpāya bandhanaṃ chetvā, pabbajissaṃ punopahaṃ.

“Thinking me utterly infatuated, Cāpā even amused her son with me. 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; from where could there be austerity?

295.

295.

‘‘Pakkamissañca nāḷāto, kodha nāḷāya vacchati;

Bandhantī itthirūpena, samaṇe dhammajīvino.

“I will depart from Nāla; who would want to live in Nāla? You bind with your woman’s 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 am under your sway, and so are my relatives.

297.

297.

‘‘Etto cāpe catubbhāgaṃ, yathā bhāsasi tvañca me;

Tayi rattassa posassa, uḷāraṃ vata taṃ siyā.

“O Cāpā, even a quarter of this, as you say to me, would be magnificent indeed for a man infatuated with you.

298.

298.

‘‘Kāḷaṅginiṃva takkāriṃ, pupphitaṃ girimuddhani;

Phullaṃ dālimalaṭṭhiṃva, antodīpeva pāṭaliṃ.

“Like a flowering takkārī tree on a mountain peak, like a blossoming coral tree branch, like a pāṭali flower on an island.

299.

299.

‘‘Haricandanalittaṅgiṃ, kāsikuttamadhāriniṃ;

Taṃ maṃ rūpavatiṃ santiṃ, kassa ohāyaṃ gacchasi.

“With limbs smeared with golden sandalwood, wearing the finest Kāsī cloth, me, so beautiful—for whose sake do you abandon me and go?

300.

300.

‘‘Sākuntikova sakuṇiṃ, yathā bandhitumicchati;

Āharimena rūpena, na maṃ tvaṃ bādhayissasi.

“Just as a fowler might wish to snare a bird, you will not ensnare me with your captivating form.

301.

301.

‘‘Imañca me puttaphalaṃ, kāḷa uppāditaṃ tayā;

Taṃ maṃ puttavatiṃ santiṃ, kassa ohāya gacchasi.

“And this fruit, my son, O Kāḷa, produced by you; me, a mother with a son—for whose sake do you abandon me and go?

302.

302.

‘‘Jahanti [Pg.232] putte sappaññā, tato ñātī tato dhanaṃ;

Pabbajanti mahāvīrā, nāgo chetvāva bandhanaṃ.

“The wise abandon children, then relatives, then wealth; the great heroes go forth, like an elephant that has broken its bonds.

303.

303.

‘‘Idāni te imaṃ puttaṃ, daṇḍena churikāya vā;

Bhūmiyaṃ vā nisumbhissaṃ, puttasokā na gacchasi.

“Now, with a stick or a knife, I will strike down this son of yours, or I will dash him upon the ground, so that from sorrow for your son you will not go.

304.

304.

‘‘Sace puttaṃ siṅgālānaṃ, kukkurānaṃ padāhisi;

Na maṃ puttakatte jammi, punarāvattayissasi.

“Even if you give our son to jackals and dogs, O lady, you will not make me turn back for the sake of a son.

305.

305.

‘‘Handa kho dāni bhaddante, kuhiṃ kāḷa gamissasi;

Katamaṃ gāmanigamaṃ, nagaraṃ rājadhāniyo.

“Well now, good sir, where will you go, Kāḷa? To what village or town, to what city or royal capital?

306.

306.

‘‘Ahumha pubbe gaṇino, assamaṇā samaṇamānino;

Gāmena gāmaṃ vicarimha, nagare rājadhāniyo.

“Formerly we were leaders of a group, not ascetics though regarding ourselves as ascetics. We wandered from village to village, 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.

“That Blessed One, the Buddha, is by the Nerañjarā River. For the abandoning of all suffering, he teaches the Dhamma to beings. I will go into his presence; he will be my Teacher.

308.

308.

‘‘Vandanaṃ dāni me vajjāsi, lokanāthaṃ anuttaraṃ;

Padakkhiṇañca katvāna, ādiseyyāsi dakkhiṇaṃ.

“Then pay homage for me to the unsurpassed Protector of the World. And having circumambulated him respectfully, dedicate the merit to me.

309.

309.

‘‘Etaṃ kho labbhamamhehi, yathā bhāsasi tvañca me;

Vandanaṃ dāni te vajjaṃ, lokanāthaṃ anuttaraṃ;

Padakkhiṇañca katvāna, ādisissāmi dakkhiṇaṃ.

“This can be done by me, just as you tell me. I will now pay homage for you to the unsurpassed Protector of the World. And having circumambulated him respectfully, I will dedicate the merit.

310.

310.

‘‘Tato ca kāḷo pakkāmi, nadiṃ nerañjaraṃ pati;

So addasāsi sambuddhaṃ, desentaṃ amataṃ padaṃ.

“Then Kāḷa departed, heading for 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, the overcoming of suffering, and the Noble Eightfold Path leading to the cessation of suffering.”

312.

312.

‘‘Tassa pādāni vanditvā, katvāna naṃ padakkhiṇaṃ;

Cāpāya ādisitvāna, pabbajiṃ anagāriyaṃ;

Tisso vijjā anuppattā, kataṃ buddhassa sāsana’’nti. –

“Having venerated his feet and circumambulated him, having dedicated the merit to Cāpā, I went forth into homelessness. The three knowledges have been attained; the Buddha’s teaching has been done.”

Imā gāthā abhāsi.

He spoke these verses.

Tattha [Pg.233] laṭṭhihatthoti daṇḍahattho. Pureti pubbe paribbājakakāle caṇḍagoṇakukkurādīnaṃ pariharaṇatthaṃ daṇḍaṃ hatthena gahetvā vicaraṇako ahosi. So dāni migaluddakoti so idāni migaluddehi saddhiṃ sambhogasaṃvāsehi migaluddo māgaviko jāto. Āsāyāti taṇhāya. ‘‘Āsayā’’tipi pāṭho, ajjhāsayahetūti attho. Palipāti kāmapaṅkato diṭṭhipaṅkato ca. Ghorāti aviditavipulānatthāvahattā dāruṇato ghorā. Nāsakkhi pārametaveti tasseva palipassa pārabhūtaṃ nibbānaṃ etuṃ gantuṃ na asakkhi, na abhisambhunīti attānameva sandhāya upako vadati.

Herein, 'staff in hand' means stick in hand. 'Formerly' means that previously, during his time as a wanderer, he would wander around with a stick in his hand to ward off fierce bulls, dogs, and so on. 'Now he is a deer hunter' means that now, through association and living together with deer hunters, he has become a deer hunter, a beast-trapper. 'Out of desire' means out of craving. Another reading is 'out of inclination,' meaning because of an underlying inclination. 'Mired' means in the mire of sensual pleasures and the mire of views. 'Terrible' refers to its terribleness because it brings vast and unknown disaster. 'He could not cross beyond it' means he was unable to reach, to go to, Nibbāna, the far shore of that mire; he could not fully awaken. Upaka speaks thus referring to himself.

Sumattaṃ maṃ maññamānāti attani suṭṭhu mattaṃ madappattaṃ kāmagedhavasena laggaṃ pamattaṃ vā katvā maṃ sallakkhantī. Cāpā puttamatosayīti migaluddassa dhītā cāpā ‘‘ājīvakassa puttā’’tiādinā maṃ ghaṭṭentī puttaṃ tosesi keḷāyasi. ‘‘Supati maṃ maññamānā’’ti ca paṭhanti, supatīti maṃ maññamānāti attho. Cāpāya bandhanaṃ chetvāti cāpāya tayi uppannaṃ kilesabandhanaṃ chinditvā. Pabbajissaṃ punopahanti puna dutiyavārampi ahaṃ pabbajissāmi.

'Thinking me utterly intoxicated' means she considered me deeply intoxicated, having become mad, attached through sensual greed, or negligent. 'Cāpā pleased her son' means Cāpā, the deer hunter’s daughter, pleased her son, amused him, by taunting me with such words as, 'Son of an Ājīvaka!' Some read, 'thinking me asleep,' which means thinking I was asleep. 'Having cut the bond to Cāpā' means having severed the bond of defilements that arose in regard to you, Cāpā. 'I will go forth again' means I will go forth again, a second time.

Idāni tassā ‘‘mayhaṃ attho natthī’’ti vadati, taṃ sutvā cāpā khamāpentī ‘‘mā me kujjhī’’ti gāthamāha. Tattha mā me kujjhīti keḷikaraṇamattena mā mayhaṃ kujjhi. Mahāvīra, mahāmunīti upakaṃ ālapati. Tañhi sā pubbepi pabbajito, idānipi pabbajitukāmoti katvā khantiñca paccāsīsantī ‘‘mahāmunī’’ti āha. Tenevāha – ‘‘na hi kodhaparetassa, suddhi atthi kuto tapo’’ti, tvaṃ ettakampi asahanto kathaṃ cittaṃ damessasi, kathaṃ vā tapaṃ carissasīti adhippāyo.

Now he says, 'I have no need of her.' Hearing this, Cāpā, asking for forgiveness, speaks the verse: 'Do not be angry with me.' Herein, 'Do not be angry with me' means: do not be angry with me merely for making a joke. She addresses Upaka as 'Great Hero, Great Sage.' For she says 'Great Sage,' thinking, 'He went forth previously and now desires to go forth again,' and also hoping for his forbearance. Therefore she says: 'For one overcome by anger, there is no purity, whence then austerity?' The meaning is: if you cannot endure even this much, how will you tame your mind, or how will you practice austerity?

Atha nāḷaṃ gantvā jīvitukāmosīti cāpāya vutto āha – ‘‘pakkamissañca nāḷāto, kodha nāḷāya vacchatī’’ti ko idha nāḷāya vasissati, nāḷātova ahaṃ pakkamissāmeva. So hi tassa jātagāmo, tato nikkhamitvā pabbaji. So ca magadharaṭṭhe bodhimaṇḍassa āsannapadese, taṃ sandhāya vuttaṃ. Bandhantī itthirūpena, samaṇe dhammajīvinoti cāpe tvaṃ dhammena jīvante dhammike pabbajite attano itthirūpena itthikuttākappehi bandhantī tiṭṭhasi. Yenāhaṃ idāni ediso jāto, tasmā taṃ pariccajāmīti adhippāyo.

Then, being spoken to by Cāpā, 'Are you desirous of going to Nāḷa to live?' he said: 'I will depart from Nāḷa; who here would dwell in Nāḷa?' This means: Who here will dwell in Nāḷa? I will indeed depart from Nāḷa. For that was his native village; having gone forth from there, he was ordained. And that was in the country of Magadha, in a region near the terrace of enlightenment; this was said in reference to that. 'Binding with a woman’s form, ascetics living righteously': Cāpā, you stand binding the righteous ordained ones who live by the Dhamma with your woman's form, with your feminine wiles and artifices. The meaning is: 'Because of this I have now become such, therefore I abandon you.'

Evaṃ [Pg.234] vutte cāpā taṃ nivattetukāmā ‘‘ehi, kāḷā’’ti gāthamāha. Tassattho – kāḷavaṇṇatāya, kāḷa, upaka, ehi nivattassu mā pakkami, pubbe viya kāme paribhuñja, ahañca ye ca me santi ñātakā, te sabbeva tuyhaṃ mā pakkamitukāmatāya vasīkatā vasavattino katāti.

When this was said, Cāpā, wishing to make him turn back, spoke this verse: 'Come, Kāḷa!' Its meaning is: Because of your dark complexion, 'Kāḷa,' 'Upaka,' come, turn back, do not depart. Enjoy sensual pleasures as before. And I and whatever relatives I have, all of them, out of the desire that you not depart, have been brought under your control, made subject to your will.

Taṃ sutvā upako ‘‘etto cāpe’’ti gāthamāha. Tattha cāpeti cāpe. Cāpasadisaaṅgalaṭṭhitāya hi sā, cāpāti nāmaṃ labhi, tasmā, cāpāti vuccati. Tvaṃ cāpe, yathā bhāsasi, idāni yādisaṃ kathesi, ito catubbhāgameva piyasamudācāraṃ kareyyāsi. Tayi rattassa rāgābhibhūtassa purisassa uḷāraṃ vata taṃ siyā, ahaṃ panetarahi tayi kāmesu ca viratto, tasmā cāpāya vacane na tiṭṭhāmīti adhippāyo.

Hearing this, Upaka spoke the verse: 'This far, Cāpā!' Here, `cāpe` means Cāpā. For because her limbs were like a bow, she received the name Cāpā; therefore she is called Cāpā. 'You, Cāpā, as you speak, what you say now—you would show loving conduct only a quarter as much as this. For a man infatuated with you, overcome by lust, that would indeed be splendid. But I am now dispassionate towards you and towards sensual pleasures; therefore I do not stand by Cāpā's word.' This is the meaning.

Puna, cāpā, attani tassa āsattiṃ uppādetukāmā ‘‘kāḷaṅgini’’nti āha. Tattha, kāḷāti tassālapanaṃ. Aṅgininti aṅgalaṭṭhisampannaṃ. Ivāti upamāya nipāto. Takkāriṃ pupphitaṃ girimuddhanīti pabbatamuddhani ṭhitaṃ supupphitadālimalaṭṭhiṃ viya. ‘‘Ukkāgāri’’nti ca keci paṭhanti, aṅgatthilaṭṭhiṃ viyāti attho. Girimuddhanīti ca idaṃ kenaci anupahatasobhatādassanatthaṃ vuttaṃ. Keci ‘‘kāliṅgini’’nti pāṭhaṃ vatvā tassa kumbhaṇḍalatāsadisanti atthaṃ vadanti. Phullaṃ dālimalaṭṭhiṃvāti pupphitaṃ bījapūralataṃ viya. Antodīpeva pāṭalinti dīpakabbhantare pupphitapāṭalirukkhaṃ viya, dīpaggahaṇañcettha sobhāpāṭihāriyadassanatthameva.

Again Cāpā, wishing to arouse attachment for herself in him, spoke this verse: 'Like a dark-limbed Takkāri, blossoming on a mountain peak...' Herein, `kāḷa` is a term of address for him. `Aṅginī` means endowed with a slender-limbed body. `Iva` is a particle of comparison. 'Like a blossoming Takkāri on a mountain peak' means like a well-blossomed pomegranate branch standing on a mountain summit. Some read `ukkāgāri`, and the meaning is 'like a branch of embers.' And `girimuddhani` is said to show that her beauty is untouched by anyone. Some state the reading is `kāliṅginī` and say its meaning is 'resembling a `kumbhaṇḍa` creeper.' 'Like a blossomed pomegranate branch' means like a flowering citron vine. 'Like a Pāṭali tree within an island' means like a flowering Pāṭali tree inside an island; and the inclusion of 'island' here is just for the purpose of showing a marvel of beauty.

Haricandanalittaṅginti lohitacandanena anulittasabbaṅgiṃ. Kāsikuttamadhārininti uttamakāsikavatthadharaṃ. Taṃ manti tādisaṃ maṃ. Rūpavatiṃ santinti rūpasampannaṃ samānaṃ. Kassa ohāya gacchasīti kassa nāma sattassa, kassa vā hetuno, kena kāraṇena, ohāya pahāya pariccajitvā gacchasi.

'With limbs smeared with yellow sandalwood' means with her whole body anointed with red sandalwood. 'Wearing the finest Kāsi cloth' means wearing a supreme Kāsi garment. 'That me' means 'me, such a one.' 'Being beautiful' means being endowed with beauty. 'For whose sake do you go, abandoning me?' means for the sake of what being, or for what reason, for what cause, do you go, having left, forsaken, abandoned me?

Ito parampi tesaṃ vacanapaṭivacanagāthāva ṭhapetvā pariyosāne tisso gāthā. Tattha sākuntikovāti sakuṇaluddo viya. Āharimena rūpenāti kesamaṇḍanādinā sarīrajagganena ceva vatthābharaṇādinā [Pg.235] ca abhisaṅkhārikena rūpena vaṇṇena kittimena cāturiyenāti attho. Na maṃ tvaṃ bādhayissasīti pubbe viya idāni maṃ tvaṃ na bādhituṃ sakkhissasi.

After this, setting aside the verses of their speech and counter-speech, there are three verses at the conclusion. Therein, 'like a fowler' means like a bird-hunter. 'With a captivating form': the meaning is with an artificial form, complexion, and charm, consisting of bodily care such as decorating the hair, and adornments such as clothes and ornaments. 'You will not ensnare me' means: 'Now you will not be able to ensnare me as you did before.'

Puttaphalanti puttasaṅkhātaṃ phalaṃ puttapasavo.

'The fruit of a son' means the fruit designated as a son, that is, offspring and cattle.

Sappaññāti paññavanto, saṃsāre ādīnavavibhāviniyā paññāya samannāgatāti adhippāyo. Te hi appaṃ vā mahantaṃ vā ñātiparivaṭṭaṃ bhogakkhandhaṃ vā pahāya pabbajanti. Tenāha – ‘‘pabbajanti mahāvīrā, nāgo chetvāva bandhana’’nti, ayabandhanaṃ viya hatthināgo gihibandhanaṃ chinditvā mahāvīriyāva pabbajanti, na nihīnavīriyāti attho.

'The wise' means those possessing wisdom; the intended meaning is that they are endowed with the wisdom that clarifies the danger in saṃsāra. For they go forth, having abandoned a small or large circle of relatives or a mass of wealth. Therefore it is said: 'The great heroes go forth, like an elephant having cut its bonds.' The meaning is: just as a great elephant breaks its iron bonds, so those of great energy go forth, having severed the bonds of the household life; they are not of inferior energy.

Daṇḍenāti yena kenaci daṇḍena. Churikāyāti khurena. Bhūmiyaṃ vā nisumbhissanti pathaviyaṃ pātetvā pothanavijjhanādinā vibādhissāmi. Puttasokā na gacchasīti puttasokanimittaṃ na gacchissasi.

'With a stick' means with any kind of stick. 'With a dagger' means with a knife. 'Or I will kill myself on the ground' means: 'I will throw myself on the ground and torment myself by beating, piercing, and so on.' 'So that out of grief for your son you will not go' means: 'You will not go on account of the grief for your son.'

Padāhisīti dassasi. Puttakatteti puttakāraṇā. Jammīti tassā ālapanaṃ, lāmaketi attho.

'You will give' means 'you will give.' 'For the sake of the son' means 'for the reason of the son.' 'Jammi' is a vocative for her; the meaning is 'O wretched one.'

Idāni tassa gamanaṃ anujānitvā gamanaṭṭhānaṃ jānituṃ ‘‘handa kho’’ti gāthamāha.

Now, having permitted his departure, in order to know his destination, she spoke a verse beginning: 'Come then...'

Itaro pubbe ahaṃ aniyyānikaṃ sāsanaṃ paggayha aṭṭhāsiṃ, idāni pana niyyānike anantajinassa sāsane ṭhātukāmo, tasmā tassa santikaṃ gamissāmīti dassento ‘‘ahumhā’’tiādimāha. Tattha gaṇinoti gaṇadharā. Assamaṇāti na samitapāpā. Samaṇamāninoti samitapāpāti evaṃ saññino. Vicarimhāti pūraṇādīsu attānaṃ pakkhipitvā vadati.

The other, showing, 'Formerly I stood upholding a teaching that is not a way of escape, but now I wish to stand in the liberating teaching of the Infinite Victor, therefore I will go to him,' spoke the verse beginning: 'We were...' Therein, 'leaders of schools' means group leaders. 'Not ascetics' means those whose evils are not calmed. 'Thinking themselves ascetics' means those who perceive themselves thus: 'Our evils are calmed.' 'We wandered': he speaks including himself among Pūraṇa and others.

Nerañjaraṃ patīti nerañjarāya nadiyā samīpe tassā tīre. Buddhoti abhisambodhiṃ patto, abhisambodhiṃ patvā dhammaṃ desento sabbakālaṃ bhagavā tattheva vasīti adhippāyena vadati.

'Reached the Nerañjarā' means near the river Nerañjarā, on its bank. 'The Buddha' means he has attained full enlightenment. He speaks with the intention that the Blessed One, having attained full enlightenment and teaching the Dhamma, always dwells right there.

Vandanaṃ dāni me vajjāsīti mama vandanaṃ vadeyyāsi, mama vacanena lokanāthaṃ anuttaraṃ vadeyyāsīti attho. Padakkhiṇañca katvāna, ādiseyyāsi dakkhiṇanti buddhaṃ bhagavantaṃ tikkhattuṃ padakkhiṇaṃ katvāpi catūsu ṭhānesu [Pg.236] vanditvā, tato puññato mayhaṃ pattidānaṃ dento padakkhiṇaṃ ādiseyyāsi buddhaguṇānaṃ sutapubbattā hetusampannatāya ca evaṃ vadati.

'Now you should speak my homage': the meaning is, you should state my homage, with my words you should address the unsurpassed Protector of the World. 'And having circumambulated, you should dedicate the offering' means: having circumambulated the Blessed One, the Buddha, three times and having paid homage at the four places, then, giving a share of the merit to me, you should dedicate the circumambulation. Because she had previously heard of the Buddha's virtues and because she was endowed with the right conditions, she speaks thus.

Etaṃ kho labbhamamhehīti etaṃ padakkhiṇakaraṇaṃ puññaṃ amhehi tava dātuṃ sakkā, na nivattanaṃ, pubbe viya kāmūpabhogo ca na sakkāti adhippāyo. Te vajjanti tava vandanaṃ vajjaṃ vakkhāmi.

'This indeed can be obtained from me': the intention is, 'This merit from the circumambulation can be given by me to you, but not turning back, nor is the enjoyment of sensual pleasures as before possible.' 'I will speak for you' means 'I will speak your words of homage.'

Soti kāḷo, addasāsīti addakkhi.

'So' means Kāḷa. 'Addasāsi' means he saw.

Satthudesanāyaṃ saccakathāya padhānattā tabbinimuttāya abhāvato ‘‘dukkha’’ntiādi vuttaṃ, sesaṃ vuttanayameva.

In the Teacher's discourse, because of the pre-eminence of the talk on truth and because there is nothing apart from it, 'suffering,' etc., was said. The rest is in the way already stated.

Cāpātherīgāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Cāpā is finished.

4. Sundarītherīgāthāvaṇṇanā

4. The Commentary on the Verses of the Therī Sundarī.

Petāni bhoti puttānītiādikā sundariyā theriyā gāthā. Ayampi purimabuddhesu katādhikārā tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinantī ito ekatiṃsakappe vessabhussa bhagavato kāle kulagehe nibbattitvā viññutaṃ patvā ekadivasaṃ satthāraṃ piṇḍāya carantaṃ disvā pasannamānasā bhikkhaṃ datvā pañcapatiṭṭhitena vandi. Satthā tassā cittappasādaṃ ñatvā anumodanaṃ katvā pakkāmi. Sā tena puññakammena tāvatiṃsesu nibbattitvā tattha yāvatāyukaṃ ṭhatvā dibbasampattiṃ anubhavitvā tato cutā aparāparaṃ sugatīsuyeva saṃsarantī paripakkañāṇā hutvā imasmiṃ buddhuppāde bārāṇasiyaṃ sujātassa nāma brāhmaṇassa dhītā hutvā nibbatti. Tassā rūpasampattiyā sundarīti nāmaṃ ahosi. Vayappattakāle cassā kaniṭṭhabhātā kālamakāsi. Athassā pitā puttasokena abhibhūto tattha tattha vicaranto vāsiṭṭhittheriyā samāgantvā taṃ sokavinodanakāraṇaṃ pucchanto ‘‘petāni bhoti puttānī’’tiādikā dve gāthā abhāsi. Therī taṃ sokābhibhūtaṃ ñatvā sokaṃ vinodetukāmā ‘‘bahūni puttasatānī’’tiādikā dve gāthā vatvā attano asokabhāvaṃ kathesi. Taṃ [Pg.237] sutvā brāhmaṇo ‘‘kathaṃ tvaṃ, ayye, evaṃ asokā jātā’’ti āha. Tassa therī ratanattayaguṇaṃ kathesi.

The verses of the Therī Sundarī begin: “Your sons, madam, are ghosts....” She, too, having made her resolve under previous Buddhas and having accumulated wholesome karma in successive births as a support for deliverance, was reborn in a good family during the time of the Blessed One Vessabhū, thirty-one aeons ago. Having come to understanding, one day she saw the Teacher walking for alms-food. With a confident mind, she gave him a gift of alms-food and paid homage with the five-point prostration. The Teacher, knowing her mental confidence, expressed his appreciation and departed. By that meritorious deed, she was reborn in the Tāvatiṃsa heaven and enjoyed divine bliss there for a full lifespan. After passing away from there, she wandered on only in happy destinations. When her knowledge had matured, during this Buddha’s dispensation, she was reborn in Bārāṇasī as the daughter of a brahmin named Sujāta. On account of her beauty, she was named Sundarī. When she came of age, her younger brother died. Then her father, overcome by grief for his son, was wandering about when he met the Therī Vāsiṭṭhī. Seeking a way to dispel his sorrow, he spoke two verses beginning, “Your sons, madam, are ghosts....” The Therī, recognizing he was overcome by grief and wishing to dispel it, spoke two verses beginning, “Many hundreds of sons...,” describing her own sorrowless state. Hearing this, the brahmin asked, “Venerable lady, how have you become so free from sorrow?” The Therī then explained to him the qualities of the Triple Gem.

Atha brāhmaṇo ‘‘kuhiṃ satthā’’ti pucchitvā ‘‘idāni mithilāyaṃ viharatī’’ti taṃ sutvā tāvadeva rathaṃ yojetvā rathena mithilaṃ gantvā satthāraṃ upasaṅkamitvā vanditvā sammodanīyaṃ kathaṃ katvā ekamantaṃ nisīdi. Tassa satthā dhammaṃ desesi. So dhammaṃ sutvā paṭiladdhasaddho pabbajitvā vipassanaṃ paṭṭhapetvā ghaṭento vāyamanto tatiye divase arahattaṃ pāpuṇi. Atha sārathi rathaṃ ādāya bārāṇasiṃ gantvā brāhmaṇiyā taṃ pavattiṃ ārocesi. Sundarī attano pitu pabbajitabhāvaṃ sutvā, ‘‘amma, ahampi pabbajissāmī’’ti mātaraṃ āpucchi. Mātā ‘‘yaṃ imasmiṃ gehe bhogajātaṃ, sabbaṃ taṃ tuyhaṃ santakaṃ, tvaṃ imassa kulassa dāyādikā paṭipajja, imaṃ sabbabhogaṃ paribhuñja, mā pabbajī’’ti āha. Sā ‘‘na mayhaṃ bhogehi attho, pabbajissāmevāhaṃ, ammā’’ti mātaraṃ anujānāpetvā mahatiṃ sampattiṃ kheḷapiṇḍaṃ viya chaḍḍetvā pabbaji. Pabbajitvā ca sikkhamānāyeva hutvā vipassanaṃ vaḍḍhetvā ghaṭentī vāyamantī hetusampannatāya ñāṇassa paripākaṃ gatattā saha paṭisambhidāhi arahattaṃ pāpuṇi. Tena vuttaṃ apadāne –

Then the brahmin asked, “Where is the Teacher?” Hearing, “He is now dwelling in Mithilā,” he at once had his chariot yoked and went to Mithilā by chariot. He approached the Teacher, paid homage, exchanged friendly greetings, and sat down to one side. The Teacher taught him the Dhamma. Having heard the Dhamma, he gained faith and went forth. Having established insight, he strove and made an effort, and on the third day he attained arahantship. Then the charioteer took the chariot, went to Bārāṇasī, and reported the matter to the brahmin’s wife. When Sundarī heard that her father had gone forth, she asked her mother, “Mother, I too will go forth.” Her mother said: “All the wealth in this house belongs to you. You are the heir of this family. Take up your inheritance and enjoy all this wealth. Do not go forth.” But she replied: “I have no use for wealth, mother. I will certainly go forth.” Having gained her mother’s consent, she renounced her great fortune as if it were a glob of spittle and went forth. After going forth, while still a trainee, she developed insight. Striving and making an effort, because her supporting conditions were complete and her knowledge had reached maturity, she attained arahantship together with the analytical knowledges. Thus it is said in the Apadāna:

‘‘Piṇḍapātaṃ carantassa, vessabhussa mahesino;

Kaṭacchubhikkhamuggayha, buddhaseṭṭhassadāsahaṃ.

“For Vessabhū, the great seer, as he was walking for alms-food, I took up a ladleful of alms and gave it to the best of Buddhas.”

‘‘Paṭiggahetvā sambuddho, vessabhū lokanāyako;

Vīthiyā saṇṭhito satthā, akā me anumodanaṃ.

“Having accepted it, the Perfectly Enlightened One, Vessabhū, the leader of the world, the Teacher, stood in the street and expressed his appreciation to me.”

‘‘Kaṭacchubhikkhaṃ datvāna, tāvatiṃsaṃ gamissasi;

Chattiṃsadevarājūnaṃ, mahesittaṃ karissasi.

“‘Having given a ladleful of alms-food, you will go to the Tāvatiṃsa heaven; you will be the chief queen of thirty-six kings of the devas.’”

‘‘Paññāsaṃ cakkavattīnaṃ, mahesittaṃ karissasi;

Manasā patthitaṃ sabbaṃ, paṭilacchasi sabbadā.

“‘You will be the chief queen of fifty wheel-turning monarchs. You will always obtain whatever you wish for in your mind.’”

‘‘Sampattiṃ anubhotvāna, pabbajissasi kiñcanā;

Sabbāsave pariññāya, nibbāyissasināsavā.

“‘Having enjoyed good fortune, you will go forth possessing nothing. Having fully comprehended all the taints, you will attain final Nibbāna, free from taints.’”

‘‘Idaṃ [Pg.238] vatvāna sambuddho, vessabhū lokanāyako;

Nabhaṃ abbhuggamī vīro, haṃsarājāva ambare.

“Having said this, the Perfectly Enlightened One, Vessabhū, the leader of the world, the hero, rose up into the sky like a king of swans.”

‘‘Sudinnaṃ me dānavaraṃ, suyiṭṭhā yāgasampadā;

Kaṭacchubhikkhaṃ datvāna, pattāhaṃ acalaṃ padaṃ.

“Well given by me was this excellent gift, well made this successful offering. By giving a ladleful of alms-food, I have attained the unshakable state.”

‘‘Ekatiṃse ito kappe, yaṃ dānamadadiṃ tadā;

Duggatiṃ nābhijānāmi, bhikkhādānassidaṃ phalaṃ.

“In the thirty-first aeon from now, when I gave that gift, I have known no bad destination: this is the fruit of giving alms-food.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up… The Buddha’s teaching has been done.”

Arahattaṃ pana patvā phalasukhena nibbānasukhena ca viharantī aparabhāge ‘‘satthu purato sīhanādaṃ nadissāmī’’ti upajjhāyaṃ āpucchitvā bārāṇasito nikkhamitvā sambahulāhi bhikkhunīhi saddhiṃ anukkamena sāvatthiṃ gantvā satthu santikaṃ upasaṅkamitvā satthāraṃ vanditvā ekamantaṃ ṭhitā satthārā katapaṭisanthārā satthu orasadhītubhāvādivibhāvanena aññaṃ byākāsi. Athassā mātaraṃ ādiṃ katvā sabbo ñātigaṇo parijano ca pabbaji. Sā aparabhāge attano paṭipattiṃ paccavekkhitvā pitarā vuttagāthaṃ ādiṃ katvā udānavasena –

Having attained arahantship, she dwelt in the bliss of fruition and the bliss of Nibbāna. Later, thinking, “I will roar a lion’s roar in the Teacher’s presence,” she took leave of her preceptor, departed from Bārāṇasī, and, accompanied by many bhikkhunīs, journeyed in stages to Sāvatthī. She approached the Teacher, paid homage to him, and stood to one side. After the Teacher had greeted her courteously, she declared her final knowledge, explaining how she was the Teacher’s own legitimate daughter. Then her entire retinue of relatives, beginning with her mother, went forth. Later, reflecting on her own attainment, she uttered as an inspired utterance the verses beginning with the one spoken by her father:

313.

313.

‘‘Petāni bhoti puttāni, khādamānā tuvaṃ pure;

Tuvaṃ divā ca ratto ca, atīva paritappasi.

‘Madam, in the past your sons were dead; devouring them, you grieved excessively day and night.’

314.

314.

‘‘Sājja sabbāni khāditvā, sataputtāni brāhmaṇī;

Vāseṭṭhi kena vaṇṇena, na bāḷhaṃ paritappasi.

‘So today, Vāseṭṭhī, brahmin woman, having devoured hundreds of sons, for what reason do you not grieve so intensely?’

315.

315.

‘‘Bahūni puttasatāni, ñātisaṅghasatāni ca;

Khāditāni atītaṃse, mama tuñhañca brāhmaṇa.

‘Many hundreds of sons, and hundreds of hosts of kinsmen, have been devoured in the past, brahmin, both by me and by you.’

316.

316.

‘‘Sāhaṃ nissaraṇaṃ ñatvā, jātiyā maraṇassa ca;

Na socāmi na rodāmi, na cāpi paritappayiṃ.

‘Knowing the escape from birth and from death, I do not grieve or weep or lament.’

317.

317.

‘‘Abbhutaṃ vata vāseṭṭhi, vācaṃ bhāsasi edisiṃ;

Kassa tvaṃ dhammamaññāya, giraṃ bhāsasi edisiṃ.

‘It is wonderful, Vāseṭṭhī, the words that you speak! Having understood whose Dhamma do you utter such speech?’

318.

318.

‘‘Esa brāhmaṇa sambuddho, nagaraṃ mithilaṃ pati;

Sabbadukkhappahānāya, dhammaṃ desesi pāṇinaṃ.

‘Brahmin, there is a Perfectly Self-Enlightened One who has come to the city of Mithilā. He teaches the Dhamma to beings for the abandoning of all suffering.’

319.

319.

‘‘Tassa [Pg.239] brahme arahato, dhammaṃ sutvā nirūpadhiṃ;

Tattha viññātasaddhammā, puttasokaṃ byapānudiṃ.

‘Brahmin, having heard the Dhamma without acquisitions from that Arahant, and having understood the true teaching there, I dispelled my grief for my son.’

320.

320.

‘‘So ahampi gamissāmi, nagaraṃ mithilaṃ pati;

Appeva maṃ so bhagavā, sabbadukkhā pamocaye.

‘I too will go to the city of Mithilā. Perhaps that Blessed One might free me from all suffering.’

321.

321.

‘‘Addasa brāhmaṇo buddhaṃ, vippamuttaṃ nirūpadhiṃ;

Svassa dhammamadesesi, muni dukkhassa pāragū.

The brahmin saw the Buddha, fully liberated, without acquisitions. The Sage, the one gone beyond suffering, taught him the Dhamma.

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 that leads to the appeasement of suffering.

323.

323.

‘‘Tattha viññātasaddhammo, pabbajjaṃ samarocayi;

Sujāto tīhi rattīhi, tisso vijjā aphassayi.

Having understood the true Dhamma there, Sujāta found delight in the going forth. Within three nights, he realized the three true knowledges.

324.

324.

‘‘Ehi sārathi gacchāhi, rathaṃ niyyādayāhimaṃ;

Ārogyaṃ brāhmaṇiṃ vajja, pabbaji dāni brāhmaṇo;

Sujāto tīhi rattīhi, tisso vijjā aphassayi.

‘Come, charioteer, go! Return this chariot. Tell the brahmin woman I am well, and say: “The brahmin has now gone forth. Within three nights, Sujāta has realized the three true knowledges.”’

325.

325.

‘‘Tato ca rathamādāya, sahassañcāpi sārathi;

Ārogyaṃ brāhmaṇiṃvoca, ‘pabbaji dāni brāhmaṇo;

Sujāto tīhi rattīhi, tisso vijjā aphassayi.

Then the charioteer, taking the chariot and a thousand coins, went and told the brahmin woman that her husband was well, saying: “The brahmin has now gone forth. Within three nights, Sujāta has realized the three true knowledges.”

326.

326.

‘‘Etañcāhaṃ assarathaṃ, sahassañcāpi sārathi;

Tevijjaṃ brāhmaṇaṃ sutvā, puṇṇapattaṃ dadāmi te.

‘O charioteer, since I have heard that the brahmin now possesses the three true knowledges, I give you this horse-chariot and a thousand coins as a reward.’

327.

327.

‘‘Tuyheva hotvassaratho, sahassañcāpi brāhmaṇi;

Ahampi pabbajissāmi, varapaññassa santike.

‘Let the horse-chariot and the thousand coins be yours, madam. I too will go forth in the presence of the one of supreme wisdom.’

328.

328.

‘‘Hatthī gavassaṃ maṇikuṇḍalañca, phītañcimaṃ gahavibhavaṃ pahāya;

Pitā pabbajito tuyhaṃ, bhuñja bhogāni sundarī;

Tuvaṃ dāyādikā kule.

‘Having abandoned elephants, horses, cattle, jeweled earrings, and all this abundant household wealth, your father has gone forth. Enjoy the riches, Sundarī; you are the heir in this family.’

329.

329.

‘‘Hatthī [Pg.240] gavassaṃ maṇikuṇḍalañca, rammaṃ cimaṃ gahavibhavaṃ pahāya;

Pitā pabbajito mayhaṃ, puttasokena aṭṭito;

Ahampi pabbajissāmi, bhātusokena aṭṭitā.

‘My father, afflicted with grief for his son, went forth, abandoning elephants, horses, cattle, jeweled earrings, and all this delightful household wealth. I too, afflicted with grief for my brother, will go forth.’

330.

330.

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

Uttiṭṭhapiṇḍo uñcho ca, paṃsukūlañca cīvaraṃ;

Etāni abhisambhontī, paraloke anāsavā.

‘May your resolve succeed, Sundarī, just as you wish. Living on leftover alms and gleanings, and wearing robes from a dust-heap, by means of these may you become free from taints for the sake of the world beyond.’

331.

331.

‘‘Sikkhamānāya me ayye, dibbacakkhu visodhitaṃ;

Pubbenivāsaṃ jānāmi, yattha me vusitaṃ pure.

‘Venerable lady, while I was still in training, my divine eye was purified. I know my former state of existence, where I have lived in the past.’

332.

332.

‘‘Tuvaṃ nissāya kalyāṇi, theri saṅghassa sobhane;

Tisso vijjā anuppattā, kataṃ buddhassa sāsanaṃ.

‘Relying on you, O noble friend, O therī, ornament of the Saṅgha, I have attained the three true knowledges; the Buddha’s teaching has been done.’

333.

333.

‘‘Anujānāhi me ayye, icche sāvatthi gantave;

Sīhanādaṃ nadissāmi, buddhaseṭṭhassa santike.

‘Give me leave, venerable lady, I wish to go to Sāvatthī. I will roar a 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, of golden complexion, with skin of golden hue, the tamer of the untamed, the Perfectly Self-Enlightened One, fearless from any quarter.’

335.

335.

‘‘Passa sundarimāyantiṃ, vippamuttaṃ nirūpadhiṃ;

Vītarāgaṃ visaṃyuttaṃ, katakiccamanāsavaṃ.

‘Behold Sundarī as she comes, fully liberated, without acquisitions, her passion faded, detached, her task done, free from taints.’

336.

336.

‘‘Bārāṇasito nikkhamma, tava santikamāgatā;

Sāvikā te mahāvīra, pāde vandati sundarī.

‘Having set out from Bārāṇasī, I have come into your presence. O great hero, your disciple Sundarī worships 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, your own legitimate heir, born from your mouth. My task is done, I am free from taints.’

338.

338.

‘‘Tassā te svāgataṃ bhadde, tato te adurāgataṃ;

Evañhi dantā āyanti, satthu pādāni vandikā;

Vītarāgā visaṃyuttā, katakiccā anāsavā’’ti. –

“Welcome to you, good lady; therefore your coming is not an ill one. For thus do the tamed come, venerating the Teacher's feet: free from lust, disjoined, their task done, and taintless.”

Imā gāthā paccudāhāsi.

These verses she recited in reply.

Tattha [Pg.241] petānīti matāni. Bhotīti taṃ ālapati. Puttānīti liṅgavipallāsena vuttaṃ, pete putteti attho. Eko eva ca tassā putto mato, brāhmaṇo pana ‘‘cirakālaṃ ayaṃ sokena aṭṭā hutvā vicari, bahū maññe imissā puttā matā’’ti evaṃsaññī hutvā bahuvacanenāha. Tathā ca ‘‘sājja sabbāni khāditvā sataputtānī’’ti. Khādamānāti lokavohāravasena khuṃsanavacanametaṃ. Loke hi yassā itthiyā jātajātā puttā maranti, taṃ garahantā ‘‘puttakhādinī’’tiādiṃ vadanti. Atīvāti ativiya bhusaṃ. Paritappasīti santappasi, pureti yojanā. Ayañhettha saṅkhepattho – bhoti vāseṭṭhi, pubbe tvaṃ mataputtā hutvā socantī paridevantī ativiya sokāya samappitā gāmanigamarājadhāniyo āhiṇḍasi.

Herein, ‘petāni’ means the dead. ‘Bhoti’ is how he addresses her. ‘Puttāni’ is said with a change of gender, meaning ‘dead sons.’ Indeed, only one of her sons had died, but the brahmin, thinking, “For a long time she has been afflicted by grief and has wandered about; I suppose many of her sons have died,” spoke in the plural. And so it is said: “Today, having devoured all, a hundred sons.” ‘Khādamānā’ is a term of reproach in common speech. For in the world, when a woman’s children die one after another as they are born, people revile her, saying, “a devourer of sons,” and so on. ‘Atīvā’ means exceedingly, intensely. ‘Paritappasī’ means you grieve; the connection is with ‘pure’ (formerly). Here is the concise meaning: “Lady Vāseṭṭhī, formerly, when your son died, you grieved and lamented, and being overwhelmed by intense sorrow, you wandered through villages, towns, and royal cities.”

Sājjāti sā ajja, sā tvaṃ etarahīti attho. ‘‘Sajjā’’ti vā pāṭho. Kena vaṇṇenāti kena kāraṇena.

‘Sājjā’ means ‘she today,’ that is, ‘you now.’ Alternatively, the reading is ‘sajjā.’ ‘Kena vaṇṇena’ means for what reason.

Khāditānīti therīpi brāhmaṇena vuttapariyāyeneva vadati. Khāditāni vā byagghadīpibiḷārādijātiyo sandhāyevamāha. Atītaṃseti atītakoṭṭhāse, atikkantabhavesūti attho. Mama tuyhañcāti mayā ca tayā ca.

‘Khāditāni’: the elder nun also speaks in the same manner as the brahmin. Or she speaks thus referring to species such as tigers, leopards, and cats. ‘Atītaṃse’ means in a past portion, that is, in past existences. ‘Mama tuyhañca’ means by me and by you.

Nissaraṇaṃ ñatvā jātiyā maraṇassa cāti jātijarāmaraṇānaṃ nissaraṇabhūtaṃ nibbānaṃ maggañāṇena paṭivijjhitvā. Na cāpi paritappayinti na cāpi upāyāsāsiṃ, ahaṃ upāyāsaṃ na āpajjinti attho.

‘Having known the escape from birth and death’: this means having penetrated with the knowledge of the path Nibbāna, which is the escape from birth, aging, and death. ‘And I did not grieve’: I did not despair; the meaning is, I did not fall into despair.

Abbhutaṃ vatāti acchariyaṃ vata. Tañhi abbhutaṃ pubbe abhūtaṃ abbhutanti vuccati. Edisinti evarūpiṃ, ‘‘na socāmi na rodāmi, na cāpi paritappayi’’nti evaṃ socanādīnaṃ abhāvadīpaniṃ vācaṃ. Kassa tvaṃ dhammamaññāyāti kevalaṃ yathā ediso dhammo laddhuṃ na sakkā, tasmā kassa nāma satthuno dhammamaññāya giraṃ bhāsasi edisanti satthāraṃ sāsanañca pucchati.

‘How wonderful indeed!’ means ‘How amazing indeed!’ For that which was previously non-existent is called ‘wonderful.’ ‘Of such a kind’: such speech as, “I do not grieve, I do not weep, nor did I despair,” thus revealing the absence of sorrow and the like. ‘Whose Dhamma have you understood?’: Since such a Dhamma is not easily attained, he asks, “Having understood the Dhamma of which teacher do you utter such speech?” thus inquiring about the teacher and the teaching.

Nirūpadhinti niddukkhaṃ. Viññātasaddhammāti paṭividdhaariyasaccadhammā. Byapānudinti nīhariṃ pajahiṃ.

‘Nirūpadhi’ means without suffering. ‘Having understood the true Dhamma’ means having penetrated the Dhamma of the noble truths. ‘I have dispelled’ means I have driven out, I have abandoned.

Vippamuttanti [Pg.242] sabbaso vimuttaṃ, sabbakilesehi sabbabhavehi ca visaṃyuttaṃ. Svassāti so sammāsambuddho assa brāhmaṇassa.

‘Completely liberated’ means entirely freed, detached from all defilements and all states of being. ‘Svassa’: that Perfectly Enlightened One is for that brahmin.

Tatthāti tassaṃ catusaccadhammadesanāyaṃ.

‘Tattha’: in that teaching of the Dhamma of the Four Noble Truths.

Rathaṃ niyyādayāhimanti imaṃ rathaṃ brāhmaṇiyā niyyādehi.

‘Hand over the chariot’: Give this chariot to the brahmin lady.

Sahassañcāpīti maggaparibbayatthaṃ nītaṃ kahāpaṇasahassañcāpi ādāya niyyādehīti yojanā.

‘And a thousand too’: taking the thousand kahāpaṇas brought for the expenses of the journey, also hand them over; this is the connection.

Assarathanti assayuttarathaṃ. Puṇṇapattanti tuṭṭhidānaṃ.

‘Assaratha’: a chariot yoked with horses. ‘Puṇṇapatta’: a gift of satisfaction.

Evaṃ brāhmaṇiyā tuṭṭhidāne diyyamāne taṃ asampaṭicchanto sārathi ‘‘tuyheva hotū’’ti gāthaṃ vatvā satthu santikameva gantvā pabbaji. Pabbajite pana sārathimhi brāhmaṇī attano dhītaraṃ sundariṃ āmantetvā gharāvāse niyojentī ‘‘hatthī gavassa’’nti gāthamāha. Tattha hatthīti hatthino. Gavassanti gāvo ca assā ca. Maṇikuṇḍalañcāti maṇi ca kuṇḍalāni ca. Phītañcimaṃ gahavibhavaṃ pahāyāti imaṃ hatthiādippabhedaṃ yathāvuttaṃ avuttañca khettavatthuhiraññasuvaṇṇādibhedaṃ phītaṃ pahūtañca gahavibhavaṃ gehūpakaraṇaṃ aññañca dāsidāsādikaṃ sabbaṃ pahāya tava pitā pabbajito. Bhuñja bhogāni sundarīti sundari, tvaṃ ime bhoge bhuñjassu. Tuvaṃ dāyādikā kuleti tuvañhi imasmiṃ kule dāyajjārahāti.

When the brahmin lady was thus giving a gift of satisfaction, the charioteer, not accepting it, uttered the verse, “Let it be yours,” and went to the Teacher’s presence and went forth. When the charioteer had gone forth, the brahmin lady addressed her daughter Sundarī and, appointing her to the household life, spoke the verse beginning, “Elephants, cattle.” Herein, ‘elephants’ means elephants. ‘Cattle and horses’ means cows and horses. ‘Jewels and earrings’ means a jewel and earrings. ‘Having abandoned this abundant household splendor’: having abandoned all this—the aforesaid and unmentioned kinds of abundant and plentiful household splendor such as elephants, fields, land, gold, and silver, and other household equipment such as male and female slaves—your father has gone forth. ‘Enjoy the wealth, Sundarī’: Sundarī, you should enjoy this wealth. ‘You are the heir in the family’: you are indeed the one fit for the inheritance in this family.

Taṃ sutvā sundarī attano nekkhammajjhāsayaṃ pakāsentī ‘‘hatthīgavassa’’ntiādimāha.

Hearing that, Sundarī, revealing her own inclination toward renunciation, spoke the verse beginning, “Elephants, cattle and horses.”

Atha naṃ mātā nekkhammeyeva niyojentī ‘‘so te ijjhatū’’tiādinā diyaḍḍhagāthamāha. Tattha yaṃ tvaṃ patthesi sundarīti sundari tvaṃ idāni yaṃ patthesi ākaṅkhasi. So tava pabbajjāya saṅkappo pabbajjāya chando ijjhatu anantarāyena sijjhatu. Uttiṭṭhapiṇḍoti ghare ghare patiṭṭhitvā laddhabbabhikkhāpiṇḍo. Uñchoti tadatthaṃ gharapaṭipāṭiyā āhiṇḍanaṃ uddissa ṭhānañca. Etānīti uttiṭṭhapiṇḍādīni. Abhisambhontīti anibbinnarūpā jaṅghabalaṃ nissāya abhisambhavantī, sādhentīti attho.

Then her mother, urging her toward renunciation, spoke the one and a half verses beginning, “May that succeed for you.” Herein, ‘whatever you desire, Sundarī’ means: “Sundarī, whatever you now desire or long for.” May that intention of yours for going forth, your wish for going forth, succeed, may it be accomplished without obstruction. ‘Standing-alms’: almsfood to be obtained by standing at house after house. ‘Gleaning’: wandering from house to house in succession for that purpose, and the place for it. ‘These’: standing-alms and the like. ‘Managing’: being of undaunted form, relying on the strength of one’s legs, one manages, that is, one accomplishes; this is the meaning.

Atha sundarī ‘‘sādhu, ammā’’ti mātuyā paṭissuṇitvā nikkhamitvā bhikkhunupassayaṃ gantvā sikkhamānāyeva samānā tisso vijjā sacchikatvā ‘‘satthu [Pg.243] santikaṃ gamissāmī’’ti upajjhāyaṃ ārocetvā bhikkhunīhi saddhiṃ sāvatthiṃ agamāsi. Tena vuttaṃ ‘‘sikkhamānāya me, ayye’’tiādi. Tattha sikkhamānāya meti sikkhamānāya samānāya mayā. Ayyeti attano upajjhāyaṃ ālapati.

Then Sundarī, assenting to her mother with, “Good, mother,” went forth and went to the nunnery. While still a probationer, she realized the three true knowledges. Thinking, “I will go to the Teacher’s presence,” she informed her preceptor and went to Sāvatthī with the other nuns. Hence it was said: “While I was a probationer, venerable lady,” and so on. Herein, ‘while I was a probationer’ means ‘by me while I was a probationer.’ ‘Venerable lady’ is an address to her own preceptor.

Tuvaṃ nissāya kalyāṇi, theri saṅghassa sobhaneti bhikkhunisaṅghe vuddhatarabhāvena thiraguṇayogena ca saṅghattheri sobhanehi sīlādīhi samannāgatattā sobhane kalyāṇi kalyāṇamitte, ayye, taṃ nissāya mayā tisso vijjā anuppattā kataṃ buddhassa sāsananti yojanā.

‘Relying on you, virtuous one, therī, ornament of the Sangha’: In the Order of Bhikkhunīs, she was an elder of the Sangha (saṅghattherī) on account of her seniority and her possession of steadfast qualities. ‘Ornament’ (sobhane): because she was endowed with beautiful qualities such as virtue. ‘Virtuous one’ (kalyāṇi): O good friend. The connection is: ‘Venerable lady (ayye), relying on you, the three true knowledges have been attained by me; the Buddha’s teaching has been done.’

Iccheti icchāmi. Sāvatthi gantaveti sāvatthiṃ gantuṃ. Sīhanādaṃ nadissāmīti aññābyākaraṇameva sandhāyāha.

‘Icche’: I wish. ‘Sāvatthi gantave’: to go to Sāvatthī. ‘I will roar a lion’s roar’: she said this referring to a declaration of final knowledge.

Atha sundarī anukkamena sāvatthiṃ gantvā vihāraṃ pavisitvā satthāraṃ dhammāsane nisinnaṃ disvā uḷāraṃ pītisomanassaṃ paṭisaṃvedayamānā attānameva ālapantī āha ‘‘passa sundarī’’ti. Hemavaṇṇanti suvaṇṇavaṇṇaṃ. Harittacanti kañcanasannibhattacaṃ. Ettha ca bhagavā pītavaṇṇena ‘‘suvaṇṇavaṇṇo’’ti vuccati. Atha kho sammadeva ghaṃsitvā jātihiṅgulakena anulimpitvā suparimajjitakañcanādāsasannibhoti dassetuṃ ‘‘hemavaṇṇa’’nti vatvā ‘‘harittaca’’nti vuttaṃ.

Then Sundarī, having gone to Sāvatthī in due course, entered the monastery. Seeing the Teacher seated on the Dhamma-seat, she experienced great joy and happiness and addressed herself, saying, “Behold, Sundarī!” ‘Golden-hued’: of golden color. ‘Golden-skinned’: having skin like gold. And here the Blessed One is called ‘golden-hued’ because of his bright yellow color. Then, to show that he was like a well-polished golden mirror that has been rubbed and smeared with genuine vermilion, after saying ‘golden-hued,’ the words ‘golden-skinned’ were spoken.

Passa sundarimāyantinti taṃ sundarināmikaṃ maṃ bhagavā āgacchanti passa. ‘‘Vippamutta’’ntiādinā aññaṃ byākarontī pītivipphāravasena vadati.

‘Behold Sundarī coming’: O Blessed One, behold me, who am named Sundarī, as I am coming. Declaring her final knowledge with the words ‘Freed,’ etc., she speaks, pervaded by joy.

Kuto pana āgatā, kattha ca āgatā, kīdisā cāyaṃ sundarīti āsaṅkantānaṃ āsaṅkaṃ nivattetuṃ ‘‘bārāṇasito’’ti gāthaṃ vatvā tattha ‘‘sāvikā cā’’ti vuttamatthaṃ pākaṭataraṃ kātuṃ ‘‘tuvaṃ buddho’’ti gāthamāha. Tassattho – imasmiṃ sadevake loke tuvameveko sabbaññubuddho, diṭṭhadhammikasamparāyikaparamatthehi yathārahaṃ anusāsanato tuvaṃ me satthā, ahañca khīṇāsavabrāhmaṇī bhagavā tuyhaṃ ure vāyāma janitābhijātitāya orasā, mukhato pavattadhammaghosena sāsanassa ca mukhabhūtena ariyamaggena jātattā mukhato jātā, niṭṭhitapariññātādikaraṇīyatāya katakiccā, sabbaso āsavānaṃ khepitattā anāsavāti.

To dispel the doubt of those who were wondering, “From where has she come? Where has she come to? And what kind of Sundarī is this?” she spoke the verse beginning, “From Bārāṇasī.” Then, to make clearer the meaning of the words “and a female disciple,” she spoke the verse, “You are the Buddha.” Its meaning is: In this world with its devas, you alone are the all-knowing Buddha. Because you instruct in accordance with the ultimate good concerning this life and the lives to come, you are my Teacher. And I, Blessed One, am a brahmin lady whose taints are destroyed. I am your legitimate child, born from your breast, from the striving you engendered. I am born from your mouth, born from the noble path, which is the proclamation of the Dhamma that issues from your mouth and is the face of the teaching. My task is done, as the duties beginning with full understanding are completed. I am taintless, as the taints have been utterly destroyed.

Athassā [Pg.244] satthā āgamanaṃ abhinandanto ‘‘tassā te svāgata’’nti gāthamāha. Tassattho – yā tvaṃ mayā adhigataṃ dhammaṃ yāthāvato adhigacchi. Tassā te, bhadde sundari, idha mama santike āgataṃ āgamanaṃ suāgataṃ. Tato eva taṃ adurāgataṃ na durāgataṃ hoti. Kasmā? Yasmā evañhi dantā āyantīti, yathā tvaṃ sundari, evañhi uttamena ariyamaggadamathena dantā tato eva sabbadhi vītarāgā, sabbesaṃ saṃyojanānaṃ samucchinnattā visaṃyuttā katakiccā anāsavā satthu pādānaṃ vandikā āgacchanti, tasmā tassā te svāgataṃ adurāgatanti yojanā.

Then the Teacher, delighting in her arrival, spoke the verse, “Welcome to you.” The meaning is: You have truly attained the Dhamma that I have attained. Therefore, good Sundarī, your coming here to my presence is a good arrival. For that reason it is not an ill arrival, not an unwelcome arrival. Why? Because ‘it is thus that the tamed come.’ Just as you, Sundarī, are tamed by the taming of the supreme noble path, so too do they come—venerating the Teacher’s feet, free from lust everywhere, disjoined since all fetters have been cut off, their task done, and taintless. Therefore the connection is: ‘Welcome to you; your coming is not an ill one.’

Sundarītherīgāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Therī Sundarī is concluded.

5. Subhākammāradhītutherīgāthāvaṇṇanā

5. Commentary on the Verses of the Therī Subhā, the Goldsmith's Daughter

Daharāhantiādikā subhāya kammāradhītāya theriyā gāthā. Ayampi purimabuddhesu katādhikārā tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinantī anukkamena sambhāvitakusalamūlā upacitavimokkhasambhārā sugatīsuyeva saṃsarantī paripakkañāṇā hutvā imasmiṃ buddhuppāde rājagahe aññatarassa suvaṇṇakārassa dhītā hutvā nibbatti, rūpasampattisobhāya subhāti tassā nāmaṃ ahosi. Sā anukkamena viññutaṃ patvā, satthu rājagahappavesane satthari sañjātappasādā ekadivasaṃ bhagavantaṃ upasaṅkamitvā vanditvā ekamantaṃ nisīdi. Satthā tassā indriyaparipākaṃ disvā ajjhāsayānurūpaṃ catusaccagabbhadhammaṃ desesi. Sā tāvadeva sahassanayapaṭimaṇḍite sotāpattiphale patiṭṭhāsi. Sā aparabhāge gharāvāse dosaṃ disvā mahāpajāpatiyā gotamiyā santike pabbajitvā bhikkhunisīle patiṭṭhitā uparimaggatthāya bhāvanamanuyuñji. Taṃ ñātakā kālena kālaṃ upasaṅkamitvā kāmehi nimantentā pahūtadhanaṃ vibhavajātañca dassetvā palobhenti. Sā ekadivasaṃ attano santikaṃ upagatānaṃ gharāvāsesu kāmesu ca ādīnavaṃ pakāsentī ‘‘daharāha’’ntiādīhi catuvīsatiyā gāthāhi dhammaṃ kathetvā te nirāse katvā vissajjetvā vipassanāya kammaṃ karontī indriyāni pariyodapentī [Pg.245] bhāvanaṃ ussukkāpetvā na cirasseva saha paṭisambhidāhi arahattaṃ pāpuṇi. Arahattaṃ pana patvā –

“I am young,” etc. These are the verses of the Therī Subhā, the goldsmith's daughter. She too, having made her aspiration under previous Buddhas, accumulated wholesome karma in various existences as a basis for liberation. Gradually developing wholesome roots, having accumulated the requisites for emancipation, and wandering only in happy destinies, with her knowledge matured, she was reborn in this Buddha-dispensation in Rājagaha as the daughter of a certain goldsmith. Because of the beauty of her form, her name was Subhā. Having gradually reached understanding, when the Teacher entered Rājagaha, she gained faith in him. One day she approached the Blessed One, paid homage, and sat down at one side. The Teacher, seeing the maturity of her faculties, taught her the Dhamma containing the four noble truths in a way that suited her disposition. At that very moment she was established in the fruit of stream-entry, which is adorned with a thousand methods. Later, seeing the danger in the household life, she went forth under Mahāpajāpatī Gotamī and became established in the moral discipline of a bhikkhunī, practicing meditation for the sake of the higher paths. Her relatives would approach her from time to time and invite her to sensual pleasures, enticing her by showing her abundant wealth and possessions. One day, to those who had come to her, she explained the danger in the household life and in sensual pleasures, teaching the Dhamma in twenty-four verses beginning with “I am young.” Having made them lose hope, she sent them away. Then, undertaking the work of insight, purifying her faculties, and intensifying her meditation, before long she attained arahantship together with the analytical knowledges. Having attained arahantship—

339.

339.

‘‘Daharāhaṃ suddhavasanā, yaṃ pure dhammamassuṇiṃ;

Tassā me appamattāya, saccābhisamayo ahu.

“While young and clad in pure garments, I heard the Dhamma in the past. For me, being heedful, the realization of the truths occurred.

340.

340.

‘‘Tatohaṃ sabbakāmesu, bhusaṃ aratimajjhagaṃ;

Sakkāyasmiṃ bhayaṃ disvā, nekkhammameva pīhaye.

“Then I found great discontent in all sensual pleasures; having seen the danger in this body, I longed only for renunciation.

341.

341.

‘‘Hitvānahaṃ ñātigaṇaṃ, dāsakammakarāni ca;

Gāmakhettāni phītāni, ramaṇīye pamodite.

“Having abandoned my kinsmen, slaves and workers, flourishing villages and fields, delightful and joyous,

342.

342.

‘‘Pahāyahaṃ pabbajitā, sāpateyyamanappakaṃ;

Evaṃ saddhāya nikkhamma, saddhamme suppavedite.

“Having renounced a considerable fortune, I went forth; thus I went forth out of faith into the Good Dhamma, so well proclaimed.

343.

343.

‘‘Netaṃ assa patirūpaṃ, ākiñcaññañhi patthaye;

Yo jātarūpaṃ rajataṃ, chaḍḍetvā punarāgame.

“This would not be fitting for one who aspires to nothingness: to take up again gold and silver after having discarded them.

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 a recluse; this is not the wealth of the noble ones.

345.

345.

‘‘Lobhanaṃ madanañcetaṃ, mohanaṃ rajavaḍḍhanaṃ;

Sāsaṅkaṃ bahuāyāsaṃ, natthi cettha dhuvaṃ ṭhiti.

“This is a cause of greed and intoxication, of delusion, increasing defilement; it is perilous, full of trouble, and in it there is no lasting stability.

346.

346.

‘‘Ettha rattā pamattā ca, saṃkiliṭṭhamanā narā;

Aññamaññena byāruddhā, puthū kubbanti medhagaṃ.

“Attached to this and heedless, people with defiled minds, being in conflict with one another, create many a dispute.

347.

347.

‘‘Vadho bandho parikleso, jāni sokapariddavo;

Kāmesu adhipannānaṃ, dissate byasanaṃ bahuṃ.

“Slaughter, bondage, affliction, loss, sorrow, and lamentation—for those addicted to sensual pleasures, much ruin is seen.

348.

348.

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

Jānātha maṃ pabbajitaṃ, kāmesu bhayadassiniṃ.

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

349.

349.

‘‘Na hiraññasuvaṇṇena, parikkhīyanti āsavā;

Amittā vadhakā kāmā, sapattā sallabandhanā.

“The taints are not destroyed by gold; sensual pleasures are enemies, murderers, foes, darts and bonds.

350.

350.

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

Jānātha maṃ pabbajitaṃ, muṇḍaṃ saṅghāṭipārutaṃ.

“O my kinsmen, why do you, like enemies, urge me toward sensual pleasures? Know that I have gone forth, shaven-headed and clad in the patchwork robe.

351.

351.

‘‘Uttiṭṭhapiṇḍo [Pg.246] uñcho ca, paṃsukūlañca cīvaraṃ;

Etaṃ kho mama sāruppaṃ, anagārūpanissayo.

“Alms-food from standing for alms, and gleanings, a robe from a dust-heap—this indeed is suitable for me, the support for 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 rejected by the great seers. Liberated, they stand in the secure state; they have attained unshakable happiness.

353.

353.

‘‘Māhaṃ kāmehi saṃgacchiṃ, yesu tāṇaṃ na vijjati;

Amittā vadhakā kāmā, aggikkhandhūpamā dukhā.

“May I not associate with sensual pleasures, in which no shelter can be found; sensual pleasures are enemies, murderers, painful like a mass of fire.

354.

354.

‘‘Paripantho esa bhayo, savighāto sakaṇṭako;

Gedho suvisamo ceso, mahanto mohanāmukho.

“This is a dangerous obstacle, a peril, beset with hindrances, thorny; this greed is very treacherous, a great mouth of delusion.

355.

355.

‘‘Upasaggo bhīmarūpo, kāmā sappasirūpamā;

Ye bālā abhinandanti, andhabhūtā puthujjanā.

“A calamity of dreadful form, sensual pleasures are like a snake’s head; fools delight in them, the blind worldlings.

356.

356.

‘‘Kāmapaṅkena sattā hi, bahū loke aviddasū;

Pariyantaṃ na jānanti, jātiyā maraṇassa ca.

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

357.

357.

‘‘Duggatigamanaṃ maggaṃ, manussā kāmahetukaṃ;

Bahuṃ ve paṭipajjanti, attano rogamāvahaṃ.

“Because of sensual pleasure, many people indeed take the path that leads to a woeful state, bringing disease upon themselves.

358.

358.

‘‘Evaṃ amittajananā, tāpanā saṃkilesikā;

Lokāmisā bandhanīyā, kāmā maraṇabandhanā.

“Thus sensual pleasures generate enemies; they are tormenting and defiling, a worldly bait, a bond, the snare of Death.

359.

359.

‘‘Ummādanā ullapanā, kāmā cittappamāthino;

Sattānaṃ saṃkilesāya, khippaṃ mārena oḍḍitaṃ.

“Maddening and alluring are sensual pleasures that churn 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 drawbacks, much suffering, and great venom; they give little satisfaction, cause conflict, and wither the bright side.

361.

361.

‘‘Sāhaṃ etādisaṃ katvā, byasanaṃ kāmahetukaṃ;

Na taṃ paccāgamissāmi, nibbānābhiratā sadā.

“Having experienced such ruin caused by sensual pleasure, I will not return to it; I shall always delight in Nibbāna.

362.

362.

‘‘Raṇaṃ taritvā kāmānaṃ, sītibhāvābhikaṅkhinī;

Appamattā vihassāmi, sabbasaṃyojanakkhaye.

“Having crossed over the conflict of sensual pleasures, longing for the state of coolness, I will dwell heedfully in the destruction of all fetters.

363.

363.

‘‘Asokaṃ virajaṃ khemaṃ, ariyaṭṭhaṅgikaṃ ujuṃ;

Taṃ maggaṃ anugacchāmi, yena tiṇṇā mahesino.

“The sorrowless, dustless, secure, straight Noble Eightfold Path—that path I follow by which the great seers have crossed over.”

364.

364.

‘‘Imaṃ [Pg.247] passatha dhammaṭṭhaṃ, subhaṃ kammāradhītaraṃ;

Anejaṃ upasampajja, rukkhamūlamhi jhāyati.

“Behold this one who is firm in the Dhamma, Subhā, the goldsmith’s daughter; having entered upon the imperturbable, 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, faithful and resplendent in the Good Dhamma. Disciplined, like Uppalavaṇṇā, she has the three knowledges and has left Death behind.

366.

366.

‘‘Sāyaṃ bhujissā aṇaṇā, bhikkhunī bhāvitindriyā;

Sabbayogavisaṃyuttā, katakiccā anāsavā.

“This is she, a free woman, debtless, a bhikkhunī with developed faculties. Disengaged from all yokes, her task is done, she is without taints.

367.

367.

‘‘Taṃ sakko devasaṅghena, upasaṅkamma iddhiyā;

Namassati bhūtapati, subhaṃ kammāradhītara’’nti. – imā gāthā abhāsi;

“Sakka, the lord of beings, with his host of devas, approached her with his psychic power and paid homage to Subhā, the goldsmith's daughter.” These verses he spoke.

Tattha daharāhaṃ suddhavasanā, yaṃ pure dhammamassuṇinti yasmā ahaṃ pubbe daharā taruṇī eva suddhavasanā suddhavatthanivatthā alaṅkatappaṭiyattā satthu santike dhammaṃ assosiṃ. Tassā me appamattāya, saccābhisamayo ahūti yasmā ca tassā me mayhaṃ yathāsutaṃ dhammaṃ paccavekkhitvā appamattāya upaṭṭhitassatiyā sīlaṃ adhiṭṭhahitvā bhāvanaṃ anuyuñjantiyāva catunnaṃ ariyasaccānaṃ abhisamayo ‘‘idaṃ dukkha’’ntiādinā (paṭi. ma. 1.32) paṭivedho ahosi.

Herein, “While young and clad in pure garments, I heard the Dhamma in the past” means: because I, while still a young maiden, clad in pure garments, adorned and well-prepared, heard the Dhamma in the Teacher's presence. “For me, being heedful, the realization of the truths occurred” means: because for me, while I was reflecting on the Dhamma as I had heard it, being heedful, with mindfulness established, having undertaken the moral discipline and practicing meditation, the penetration of the Four Noble Truths occurred, the realization that “this is suffering,” and so on.

Tatohaṃ sabbakāmesu, bhusaṃ aratimajjhaganti tato tena kāraṇena satthu santike dhammassa sutattā saccānañca abhisamitattā manussesu dibbesu cāti sabbesupi kāmesu bhusaṃ ativiya aratiṃ ukkaṇṭhiṃ adhigacchiṃ. Sakkāyasmiṃ upādānakkhandhapañcake, bhayaṃ sappaṭibhayabhāvaṃ ñāṇacakkhunā disvā, nekkhammameva pabbajjaṃ nibbānameva, pīhaye pihayāmi patthayāmi.

“Then I found great discontent in all sensual pleasures” means: for that reason, because I had heard the Dhamma in the Teacher's presence and had realized the truths, I found extreme discontent and dissatisfaction with all sensual pleasures, both human and divine. “Having seen the danger in this body” means: having seen with the eye of wisdom the peril in the five aggregates of clinging. “I longed only for renunciation” means: I long for and aspire only to renunciation, that is, the going forth and Nibbāna.

Dāsakammakarāni cāti dāse ca kammakāre ca, liṅgavipallāsena hetaṃ vuttaṃ. Gāmakhettānīti gāme ca pubbaṇṇāparaṇṇaviruhanakkhettāni ca, gāmapariyāpannāni vā khettāni. Phītānīti samiddhāni. Ramaṇīyeti manuññe. Pamoditeti pamudite, bhogakkhandhe hitvāti sambandho. Sāpateyyanti santakaṃ dhanaṃ, maṇikanakarajatādipariggahavatthuṃ. Anappakanti mahantaṃ, pahāyāti yojanā. Evaṃ saddhāya nikkhammāti ‘‘hitvānahaṃ ñātigaṇa’’ntiādinā vuttappakārena [Pg.248] mahantaṃ ñātiparivaṭṭaṃ mahantañca bhogakkhandhaṃ pahāya kammakammaphalāni ratanattayañcāti saddheyyavatthuṃ saddhāya saddahitvā gharato nikkhamma, saddhamme suppavedite sammāsambuddhena suṭṭhu pavedite ariyavinaye ahaṃ pabbajitā.

“And slaves and workers” (dāsakammakarāni ca) means: this is said with a change of gender, for dāse ca kammakāre ca. “Villages and fields” (gāmakhettāni) means: villages and fields where early and late crops grow, or fields included in the village. “Flourishing” (phītāni) means: thriving. “Delightful” (ramaṇīye) means: pleasant. “Joyous” (pamodite) means: the connection is “having abandoned the mass of wealth.” “Property” (sāpateyyaṃ) means: one's own wealth, possessions such as gems, gold, and silver. “No small” (anappakaṃ) means: great; the connection is with “having abandoned.” “Thus having gone forth out of faith” means: having abandoned a great circle of kinsmen and a great mass of wealth in the way stated in the verse beginning “Having abandoned my host of kinsmen,” and having placed faith in the things that inspire faith—kamma, the fruit of kamma, and the Triple Gem—I went forth from home. “Into the well-proclaimed Good Dhamma” means: I went forth in the noble discipline, the Good Dhamma well taught by the Perfectly Enlightened One.

Evaṃ pabbajitāya pana netaṃ assa patirūpaṃ, yadidaṃ chaḍḍitānaṃ kāmānaṃ paccāgamanaṃ. Ākiñcaññañhi patthayeti ahaṃ akiñcanabhāvaṃ apariggahabhāvameva patthayāmi. Yo jātarūparajataṃ, chaḍḍetvā punarāgameti yo puggalo suvaṇṇaṃ rajataṃ aññampi vā kiñci dhanajātaṃ chaḍḍetvā puna taṃ gaṇheyya, so paṇḍitānaṃ antare kathaṃ sīsaṃ ukkhipeyya?

However, for one who has gone forth in this way, it would not be fitting to return to the sensual pleasures that have been discarded. “For I aspire to nothingness” means: I aspire only to the state of having nothing, the state of non-possession. “Whoever, having discarded gold and silver, would take them up again” means: if a person were to discard gold, silver, or any other kind of wealth and then take it up again, how could they hold up their head among the wise?

Yasmā rajataṃ jātarūpaṃ vā, na bodhāya na santiyā na maggañāṇāya na nibbānāya hotīti attho. Netaṃ samaṇasāruppanti etaṃ jātarūparajatādipariggahavatthu, tassa vā pariggaṇhanaṃ samaṇānaṃ sāruppaṃ na hoti. Tathā hi vuttaṃ ‘‘na kappati samaṇānaṃ sakyaputtiyānaṃ jātarūparajata’’ntiādi (cūḷava. 446). Na etaṃ ariyaddhananti etaṃ yathāvuttapariggahavatthu saddhādidhanaṃ viya ariyadhammamayampi dhanaṃ na hoti, na ariyabhāvāvahato. Tenāha ‘‘lobhana’’ntiādi.

Because silver or gold is not for awakening, not for peace, not for knowledge of the path, not for Nibbāna—this is the meaning. “This is not suitable for an ascetic” means: this object of acquisition, such as gold and silver, or its acquisition, is not suitable for ascetics. For it was said: “Gold and silver are not allowable for the ascetics, the sons of the Sakyan,” etc. “This is not noble wealth” means: this aforementioned object of acquisition is not wealth like the wealth of faith and so on, nor is it wealth consisting of the noble Dhamma, for it does not lead to the noble state. Therefore he said: “Enticement,” and so on.

Tattha lobhananti lobhuppādanaṃ. Madananti madāvahaṃ. Mohananti sammohajananaṃ. Rajavaḍḍhananti rāgarajādisaṃvaḍḍhanaṃ. Yena pariggahitaṃ, tassa āsaṅkāvahattā saha āsaṅkāya vattatīti sāsaṅkaṃ, yena pariggahitaṃ, tassa yato kuto āsaṅkāvahanti attho. Bahuāyāsanti sajjanarakkhaṇādivasena bahuparissamaṃ. Natthi cettha dhuvaṃ ṭhitīti etasmiṃ dhane dhuvabhāvo ca ṭhitibhāvo ca natthi, cañcalamanavaṭṭhitamevāti attho.

Therein, “enticement” means the arising of greed. “Intoxication” means what brings intoxication. “Delusion” means what generates confusion. “Increasing dust” means increasing the dust of lust and so on. “With anxiety”: because what is acquired brings anxiety, it exists with anxiety; the meaning is that what is acquired brings anxiety to its owner from any quarter whatsoever. “Much toil” means great effort by way of acquiring and protecting it. “There is no stable state in this” means: in this wealth there is neither a permanent nature nor a stable nature; the meaning is that it is just fickle and unstable.

Ettha rattā pamattā cāti etasmiṃ dhane rattā sañjātarāgā dasakusaladhammesu satiyā vippavāsena pamattā. Saṃkiliṭṭhamanā lobhādisaṃkilesena saṃkiliṭṭhacittāva nāma honti. Tato ca aññamaññamhi byāruddhā, puthū kubbanti medhagaṃ antamaso mātāpi puttena, puttopi mātarāti evaṃ aññamaññaṃ paṭiruddhā hutvā puthū sattā medhagaṃ kalahaṃ [Pg.249] karonti. Tenāha bhagavā – ‘‘puna caparaṃ, bhikkhave, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ…pe… mātāpi puttena vivadati puttopi mātarā vivadatī’’tiādi (ma. ni. 1.168, 178).

“Herein, infatuated and heedless” means: those who are infatuated with this wealth, having generated lust, and are heedless due to the absence of mindfulness regarding the ten wholesome courses of action. “Their minds are defiled” means: their minds are indeed called defiled, tainted by defilements such as greed. And because of this, “they oppose one another and engage in many disputes”: even to the extent of a mother with her son, and a son with his mother. Thus, opposing one another, many beings create quarrels and conflicts. Therefore the Blessed One said: “Furthermore, bhikkhus, on account of sensual pleasures, with sensual pleasures as the source, with sensual pleasures as the cause… a mother disputes with her son, a son disputes with his mother,” etc.

Vadhoti maraṇaṃ. Bandhoti addubandhanādibandhanaṃ. Pariklesoti hatthacchedādiparikilesāpatti. Jānīti dhanajāni ceva parivārajāni ca. Sokapariddavoti soko ca paridevo ca. Adhipannānanti ajjhositānaṃ. Dissate byasanaṃ bahunti yathāvuttavadhabandhanādibhedaṃ avuttañca domanassupāyāsādiṃ diṭṭhadhammikaṃ samparāyikañca bahuṃ bahuvidhaṃ byasanaṃ anattho kāmesu dissateva.

“Slaughter” means death. “Bondage” means imprisonment and other such bonds. “Affliction” means incurring afflictions such as having one's hands cut off. “Loss” means loss of wealth and loss of retinue. “Sorrow and lamentation” means sorrow and lamentation. “Of those overcome” means of those attached. “Much calamity is seen” means: the many kinds of calamity mentioned, such as slaughter and bondage, and the unmentioned kinds such as grief and despair, both in the present life and in future lives—much and varied calamity and harm are indeed seen in sensual pleasures.

Taṃ maṃ ñātī amittāva, kiṃ vo kāmesu yuñjathāti tādisaṃ maṃ yathā kāmesu virattaṃ tumhe ñātī ñātakā samānā anatthakāmā amittā viya kiṃ kena kāraṇena kāmesu yuñjatha niyojetha. Jānātha maṃ pabbajitaṃ, kāmesu bhayadassininti kāme bhayato passantiṃ pabbajitaṃ maṃ ājānātha, kiṃ ettakaṃ tumhehi anaññātanti adhippāyo.

“You, my kinsmen, are like enemies; why do you yoke me to sensual pleasures?” means: though you are my kinsmen, my relatives, you are like enemies who do not wish for my welfare. Why, for what reason, do you yoke and apply me—one such as I who am dispassionate toward sensual pleasures—to sensual pleasures? “Know me as one gone forth, as one who sees danger in sensual pleasures” means: know me as one gone forth who sees fear in sensual pleasures. Why is this much unknown to you? This is the intention.

Na hiraññasuvaṇṇena, parikkhīyanti āsavāti kāmāsavādayo hiraññasuvaṇṇena na kadāci parikkhayaṃ gacchanti, atha kho tehi eva parivaḍḍhanteva. Tenāha – ‘‘amittā vadhakā kāmā, sapattā sallabandhanā’’ti. Kāmā hi ahitāvahattā mettiyā abhāvena amittā, maraṇahetutāya ukkhittāsikavadhakasadisattā vadhakā, anubandhitvāpi anatthāvahanatāya verānubandhasapattasadisattā sapattā, rāgādīnaṃ sallānaṃ bandhanato sallabandhanā.

“Not by gold and silver are the taints exhausted” means: the taints, such as the taint of sensual pleasure, are never exhausted by gold and silver; rather, they only grow stronger because of them. Therefore, it is said: “Sensual pleasures are enemies, murderers, foes, darts and bonds.” For sensual pleasures are enemies because they are harmful and lack friendliness; they are murderers because they are a cause of death, like a killer with a raised sword; they are foes because, by bringing harm even when pursued, they are like adversaries who pursue one with enmity; they are darts and bonds because they bind one with the darts of lust and so on.

Muṇḍanti muṇḍitakesaṃ. Tattha tattha nantakāni gahetvā saṅghāṭicīvarapārupanena saṅghāṭipārutaṃ.

“Shaven” means with shaven hair. “Clad in the patchwork robe” means being clothed in the outer robe made from rags taken from here and there.

Uttiṭṭhapiṇḍoti vivaṭadvāre ghare ghare patiṭṭhitvā labhanakapiṇḍo. Uñchoti tadatthaṃ uñchācariyā. Anagārūpanissayoti anagārānaṃ pabbajitānaṃ upagantvā nissitabbato upanissayabhūto jīvitaparikkhāro. Tañhi nissāya pabbajitā jīvanti.

“Standing for alms” means the almsfood obtained by standing at open doors in house after house. “Gleaning” means the practice of gleaning for that purpose. “A support for the homeless” means: the life-requisites that have become a support for the homeless, the gone-forth ones, because they are to be approached and relied upon. For it is by relying on these that the gone-forth ones live.

Vantāti [Pg.250] chaḍḍitā. Mahesīhīti buddhādīhi mahesīhi. Khemaṭṭhāneti kāmayogādīhi anupaddavaṭṭhānabhūte nibbāne. Teti mahesayo. Acalaṃ sukhanti nibbānasukhaṃ pattā. Tasmā taṃ patthentena kāmā pariccajitabbāti adhippāyo.

“Vomited” means cast away. “By the great seers” means by the great seers such as the Buddha and others. “In the state of security” means in Nibbāna, a state that is a place free from the affliction of the yokes of sensual pleasure and so on. “They” means those great seers. “Unshakable happiness” means they have attained the happiness of Nibbāna. Therefore, the intention is that one who aspires to that should abandon sensual pleasures.

Māhaṃ kāmehi saṃgacchinti ahaṃ kadācipi kāmehi na samāgaccheyyaṃ. Kasmāti ce āha – ‘‘yesu tāṇaṃ na vijjatī’’tiādi, yesu kāmesu upaparikkhiyamānesu ekasmimpi anatthaparittāṇaṃ nāma natthi. Aggikkhandhūpamā mahābhitāpaṭṭhena. Dukhā dukkhamaṭṭhena.

May I not come together with sensual pleasures means may I never come together with sensual pleasures. If it is asked why, it is said: ‘In which no shelter is found,’ etc. When sensual pleasures are closely examined, not even in one is there any protection from harm. They are like a mass of fire because of their great scorching nature. They are painful because of their painful nature.

Paripantho esa bhayo yadidaṃ kāmā nāma aviditavipulānatthāvahattā. Savighāto cittavighātakarattā. Sakaṇṭako vinivijjhanattā. Gedho suvisamo cesoti giddhihetutāya gedho. Suṭṭhu visamo mahāpalibodho so. Duratikkamanaṭṭhena mahanto. Mohanāmukho mucchāpattihetuto.

This danger is a peril, that is, sensual pleasures, because they bring vast, unrecognized harm. They are afflicting because they cause mental affliction. They are thorny because they pierce through. And this greed is very uneven: it is greed because it is a cause of greediness; it is very uneven, a great obstruction. It is great in the sense of being hard to overcome. It is a mouth of delusion because it is a cause for falling into a stupor.

Upasaggo bhīmarūpoti atibhiṃsanakasabhāvo, mahanto devatūpasaggo viya anatthakādidukkhāvahanato. Sappasirūpamā kāmā sappaṭibhayaṭṭhena.

A calamity of terrifying form: having an extremely fearsome nature, because it brings suffering such as harm, etc., like a great calamity from a deity. Sensual pleasures are like a snake's head because of their terrifying nature.

Kāmapaṅkena sattāti kāmasaṅkhātena paṅkena sattā laggā.

Attached to the mud of sensual pleasure means attached to, stuck in, the mud called sensual pleasure.

Duggatigamanaṃ magganti nirayādiapāyagāminaṃ maggaṃ. Kāmahetukanti kāmopabhogahetukaṃ. Bahunti pāṇātipātādibhedena bahuvidhaṃ. Rogamāvahanti rujjanaṭṭhena rogasaṅkhātassa diṭṭhadhammikādibhedassa dukkhassa āvahanakaṃ.

The path leading to a bad destination means the path leading to the woeful planes such as hell. Caused by sensual pleasure means caused by the enjoyment of sensual pleasures. Much means of many kinds, distinguished by such things as killing living beings. Bringing disease means bringing suffering—distinguished as present-life suffering and so on—which is called disease because it afflicts.

Evanti ‘‘amittā vadhakā’’tiādinā vuttappakārena. Amittajananāti amittabhāvassa nibbattanakā. Tāpanāti santāpanakā, tapanīyāti attho. Saṃkilesikāti saṃkilesāvahā. Lokāmisāti loke āmisabhūtā. Bandhaniyāti bandhabhūtehi saṃyojanehi vaḍḍhitabbā, saṃyojaniyāti attho. Maraṇabandhanāti bhavādīsu nibbattinimittatāya pavattakāraṇato ca maraṇavibandhanā.

Thus means in the way stated beginning with ‘enemies, murderers.’ Generating enmity means producing a state of enmity. Tormenting means causing anguish; the meaning is they are scorching. Defiling means bringing defilement. Worldly bait means being bait in the world. Binding means to be increased by the fetters that are bonds; the meaning is they are connected with the fetters. The bond of death means the impediment of death, because it is the sign of rebirth in states of existence and so on, and because it is the cause that sets one going.

Ummādanāti [Pg.251] vipariṇāmadhammānaṃ viyogavasena sokummādakarā, vaḍḍhiyā vā uparūparimadāvahā. Ullapanāti ‘‘aho sukhaṃ aho sukha’’nti uddhaṃ uddhaṃ lapāpanakā. ‘‘Ullolanā’’tipi pāṭho, bhattapiṇḍanimittaṃ naṅguṭṭhaṃ ullolento sunakho viya āmisahetu satte uparūparilālanā, parābhavāvaññātapāpanakāti attho. Cittappamāthinoti pariḷāhuppādanādinā sampati āyatiñca cittassa pamathanasīlā. ‘‘Cittappamaddino’’ti vā pāṭho, so evattho. Ye pana ‘‘cittappamādino’’ti vadanti, tesaṃ cittassa pamādāvahāti attho. Saṃkilesāyāti vibādhanāya upatāpanāya vā. Khippaṃ mārena oḍḍitanti kāmā nāmete mārena oḍḍitaṃ kuminanti daṭṭhabbā sattānaṃ anatthāvahanato.

Maddening: they cause the madness of sorrow through separation from things subject to change, or by their increase they bring ever greater intoxication. Enticing: they make one cry out again and again, ‘Oh, what happiness! Oh, what happiness!’ There is also the reading ullolanā (agitating): like a dog wagging its tail at the sign of a lump of food, they repeatedly entice beings for the sake of bait; the meaning is they cause ruin and contempt. Agitating the mind: by producing burning and so on, they have the nature of agitating the mind both now and in the future. Or the reading is cittappamaddino (crushing the mind), which has the same meaning. But for those who say cittappamādino (causing heedlessness of mind), the meaning is they bring about heedlessness of mind. For defilement means for vexation or for torment. Quickly laid by Māra: these things called sensual pleasures should be seen as a net laid by Māra, because they bring harm to beings.

Anantādīnavāti ‘‘lobhanaṃ madanañceta’’ntiādinā, ‘‘idha sītassa purakkhato uṇhassa purakkhato’’tiādinā (ma. ni. 1.167) ca dukkhakkhandhasuttādīsu vuttanayena apariyantādīnavā bahudosā. Bahudukkhāti āpāyikādibahuvidhadukkhānubandhā. Mahāvisāti kaṭukāsayhaphalatāya halāhalādimahāvisasadisā. Appassādāti satthadhārāgatamadhubindu viya parittassādā. Raṇakarāti sārāgādisaṃvaḍḍhakā. Sukkapakkhavisosanāti sattānaṃ anavajjakoṭṭhāsassa vināsakā.

Of endless dangers: in the way stated in the Dukkhakkhandha Sutta and others, beginning with ‘This is enticement, intoxication,’ and ‘here, afflicted by cold, afflicted by heat’ (MN 13), they have endless dangers and many faults. Of much suffering: they are followed by many kinds of suffering, such as that of the woeful plane. A great poison: because of their bitter and unbearable fruit, they are like a great poison such as halāhala. Of little taste: like a drop of honey on a razor's edge, they have little taste. Causing conflict: they increase intense lust and so on. Drying up the bright side: they are destroyers of beings' blameless portion.

Sāhanti sā ahaṃ, heṭṭhā vuttanayeneva satthu santike dhammaṃ sutvā paṭiladdhasaddhā kāme pahāya pabbajitvā ṭhitāti attho. Etādisanti evarūpaṃ vuttappakāraṃ. Katvāti iti katvā, yathāvuttakāraṇenāti attho. Na taṃ paccāgamissāmīti taṃ mayā pubbe vantakāme puna na paribhuñjissāmi. Nibbānābhiratā sadāti yasmā pabbajitakālato paṭṭhāya sabbakālaṃ nibbānābhiratā, tasmā na taṃ paccāgamissāmīti yojanā.

That I means: ‘I am she who, in the way stated below, having heard the Dhamma in the Teacher's presence, gained faith, abandoned sensual pleasures, and went forth’—this is the meaning. Such means of such a kind as has been described. Having done so means for the reason stated—this is the meaning. I will not return to that means I will not again enjoy those sensual pleasures that I previously vomited out. Always delighting in Nibbāna: the connection is: ‘Because from the time of going forth I have always delighted in Nibbāna, therefore I will not return to that.’

Raṇaṃ taritvā kāmānanti kāmānaṃ raṇaṃ taritvā, tañca mayā kātabbaṃ ariyamaggasaṃpahāraṃ katvā. Sītibhāvābhikaṅkhinīti sabbakilesadarathapariḷāhavūpasamena sītibhāvasaṅkhātaṃ arahattaṃ abhikaṅkhantī. Sabbasaṃyojanakkhayeti sabbesaṃ saṃyojanānaṃ khayabhūte nibbāne abhiratā.

Having crossed the conflict of sensual pleasures: having crossed the conflict of sensual pleasures, and this I have done by striking with the noble path. Aspiring for the state of coolness: aspiring for arahantship, which is called the state of coolness through the calming of all defilements, fevers, and burning. In the destruction of all fetters: delighting in Nibbāna, which is the destruction of all fetters.

Yena [Pg.252] tiṇṇā mahesinoti yena ariyamaggena buddhādayo mahesino saṃsāramahoghaṃ tiṇṇā, ahampi tehi gatamaggaṃ anugacchāmi, sīlādipaṭipattiyā anupāpuṇāmīti attho.

By which the great seers have crossed over: by that noble path the great seers, such as the Buddha, have crossed the great flood of saṃsāra. I too follow the path they have taken, and by the practice of virtue and so on, I attain it. This is the meaning.

Dhammaṭṭhanti ariyaphaladhamme ṭhitaṃ. Anejanti paṭippassaddha ejatāya anejanti laddhanāmaṃ aggaphalaṃ. Upasampajjāti sampādetvā aggamaggādhigamena adhigantvā. Jhāyatīti tameva phalajjhānaṃ upanijjhāyati.

Established in the Dhamma: established in the Dhamma of the noble fruition. Unwavering: because agitation has been calmed, the supreme fruition has obtained the name ‘unwavering.’ Having attained: having accomplished it and realized it through the attainment of the supreme path. Meditates: one contemplates that very fruition-absorption.

Ajjaṭṭhamī pabbajitāti pabbajitā hutvā pabbajitato paṭṭhāya ajja aṭṭhamadivaso, ito atīte aṭṭhamiyaṃ pabbajitāti attho. Saddhāti saddhāsampannā. Saddhammasobhanāti saddhammādhigamena sobhanā.

Today is the eighth since she went forth: having gone forth, from the time of her going forth, today is the eighth day; the meaning is, she went forth on the eighth day before this. Faithful: endowed with faith. Beautiful with the good Dhamma: beautiful through the attainment of the good Dhamma.

Bhujissāti dāsabhāvasadisānaṃ kilesānaṃ pahānena bhujissā. Kāmacchandādiiṇāpagamena aṇaṇā.

A free woman: a free woman by abandoning the defilements that are like a state of slavery. Without debt: without debt by the departure of the debt of sensual desire and so on.

Imā kira tisso gāthā pabbajitvā aṭṭhame divase arahattaṃ patvā aññatarasmiṃ rukkhamūle phalasamāpattiṃ samāpajjitvā nisinnaṃ theriṃ bhikkhūnaṃ dassetvā pasaṃsantena bhagavatā vuttā.

These three verses, it is said, were spoken by the Blessed One while praising and showing to the monks the elder nun who, having gone forth and attained arahantship on the eighth day, was seated at the foot of a certain tree, having entered the fruition attainment.

Atha sakko devānamindo taṃ pavattiṃ dibbena cakkhunā disvā ‘‘evaṃ satthārā pasaṃsīyamānā ayaṃ therī yasmā devehi ca payirupāsitabbā’’ti tāvadeva tāvatiṃsehi devehi saddhiṃ upasaṅkamitvā abhivādetvā añjaliṃ paggayha aṭṭhāsi. Taṃ sandhāya saṅgītikārehi vuttaṃ –

Then Sakka, lord of the devas, seeing this event with his divine eye, thought, ‘Since this elder nun is being praised thus by the Teacher, she should be attended upon by the devas too.’ He immediately approached her along with the Tāvatiṃsa devas, paid homage, and stood with hands raised in reverence. In reference to this, the compilers of the chant said:

‘‘Taṃ sakko devasaṅghena, upasaṅkamma iddhiyā;

Namassati bhūtapati, subhaṃ kammāradhītara’’nti.

Approaching by his power with the assembly of devas, Sakka, the lord of beings, pays homage to Subhā, the smith's daughter.

Tattha tīsu kāmabhavesu bhūtānaṃ sattānaṃ pati issaroti katvā bhūtapatīti laddhanāmo sakko devarājā devasaṅghena saddhiṃ taṃ subhaṃ kammāradhītaraṃ attano deviddhiyā upasaṅkamma namassati, pañcapatiṭṭhitena vandatīti attho.

Therein, because he is the lord and master of beings, of creatures, in the three desire-realm existences, Sakka, the king of the devas, has obtained the name ‘Bhūtapati,’ lord of beings. Along with the assembly of devas, he approached that Subhā, the smith's daughter, by his own divine power and paid homage; the meaning is, he venerated her with the five-point prostration.

Subhākammāradhītutherīgāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Nun Subhā, the Smith's Daughter, is concluded.

Vīsatinipātavaṇṇanā niṭṭhitā.

The commentary on the Chapter of Twenty is concluded.

14. Tiṃsanipāto

14. The Chapter of Thirty

1. Subhājīvakambavanikātherīgāthāvaṇṇanā

1. Commentary on the Verses of the Elder Nun Subhā of Jīvaka's Mango Grove

Tiṃsanipāte [Pg.253] jīvakambavanaṃ rammantiādikā subhāya jīvakambavanikāya theriyā gāthā. Ayampi purimabuddhesu katādhikārā tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinantī, sambhāvitakusalamūlā anukkamena paribrūhitavimokkhasambhārā paripakkañāṇā hutvā, imasmiṃ buddhuppāde rājagahe brāhmaṇamahāsālakule nibbatti, subhātissā nāmamahosi. Tassā kira sarīrāvayavā sobhanavaṇṇayuttā ahesuṃ, tasmā subhāti anvatthameva nāmaṃ jātaṃ. Sā satthu rājagahappavesane paṭiladdhasaddhā upāsikā hutvā aparabhāge saṃsāre jātasaṃvegā kāmesu ādīnavaṃ disvā nekkhammañca khemato sallakkhantī mahāpajāpatiyā gotamiyā santike pabbajitvā vipassanāya kammaṃ karontī katipāheneva anāgāmiphale patiṭṭhāsi.

In the Chapter of Thirty, the verses beginning, "Jīvaka's mango grove is delightful," belong to the elder nun Subhā of Jīvaka's Mango Grove. She, too, had made her aspiration under former Buddhas, cultivating wholesome actions in various existences as a decisive support for turning away from the round. With her wholesome roots developed, her provisions for liberation gradually perfected, and her knowledge mature, during this Buddha’s appearance she was reborn in a great brahmin family in Rājagaha, and her name was Subhā. It is said that her bodily features were endowed with a beautiful complexion; thus the name Subhā (Fair One) was indeed fitting. When the Teacher entered Rājagaha, she gained faith and became a female lay follower. Later, feeling a sense of urgency regarding saṃsāra, seeing the danger in sensual pleasures and discerning renunciation as security, she went forth under Mahāpajāpatī Gotamī. Practicing insight meditation, in just a few days she became established in the fruit of non-returning.

Atha naṃ ekadivasaṃ aññataro rājagahavāsī dhuttapuriso taruṇo paṭhamayobbane ṭhito jīvakambavane divāvihārāya gacchantiṃ disvā paṭibaddhacitto hutvā maggaṃ ovaranto kāmehi nimantesi. Sā tassa nānappakārehi kāmānaṃ ādīnavaṃ attano ca nekkhammajjhāsayaṃ pavedentī dhammaṃ kathesi. So dhammakathaṃ sutvāpi na paṭikkamati, nibandhatiyeva. Therī naṃ attano vacane atiṭṭhantaṃ akkhimhi ca abhirattaṃ disvā, ‘‘handa, tayā sambhāvitaṃ akkhi’’nti attano ekaṃ akkhiṃ uppāṭetvā tassa upanesi. Tato so puriso santāso saṃvegajāto tattha vigatarāgova hutvā theriṃ khamāpetvā gato. Therī satthu santikaṃ agamāsi. Satthuno saha dassanenevassā akkhi paṭipākatikaṃ ahosi. Tato sā buddhagatāya pītiyā nirantaraṃ phuṭā hutvā aṭṭhāsi. Satthā tassā cittācāraṃ ñatvā dhammaṃ desetvā aggamaggatthāya kammaṭṭhānaṃ ācikkhi. Sā pītiṃ vikkhambhetvā tāvadeva vipassanaṃ vaḍḍhetvā saha paṭisambhidāhi arahattaṃ pāpuṇi. Arahattaṃ pana patvā phalasukhena nibbānasukhena viharantī attano paṭipattiṃ paccavekkhitvā attanā tena ca dhuttapurisena vuttagāthā udānavasena –

Then one day, a certain young libertine from Rājagaha, in the prime of his youth, saw her going to Jīvaka’s Mango Grove for her day's abiding. His heart became captivated, and blocking her path, he propositioned her with sensual pleasures. She taught him the Dhamma, explaining in various ways the danger in sensual pleasures and her own inclination toward renunciation. But even after hearing the Dhamma talk, he did not desist but just persisted. The elder nun, seeing that he would not abide by her words and was infatuated with her eye, said, "Come now, here is the eye you so admire!" and plucking out one of her own eyes, she held it out to him. At that, the man was struck with terror and a sense of urgency. His lust vanished on the spot, and after asking the elder nun for forgiveness, he departed. The elder nun then went to the Teacher's presence. As soon as she saw the Teacher, her eye was restored to its natural state. Then, continuously pervaded by rapture directed toward the Buddha, she stood there. The Teacher, knowing the disposition of her mind, taught her the Dhamma and gave her a meditation subject for the sake of the supreme path. Suppressing the rapture, she immediately developed insight and attained arahantship together with the analytical knowledges. Having attained arahantship, while dwelling in the bliss of fruition and the bliss of Nibbāna, she reflected on her own practice and uttered, as an inspired utterance, the verses spoken by herself and by that libertine:

368.

368.

‘‘Jīvakambavanaṃ [Pg.254] rammaṃ, gacchantiṃ bhikkhuniṃ subhaṃ;

Dhuttako sannivāresi, tamenaṃ abravī subhā.

To Jīvaka’s delightful mango grove was going the bhikkhunī Subhā. A libertine blocked her path, and to him Subhā said this:

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 obstructing me? For 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.

Weighty is my Teacher's instruction, the training taught by the Well-Farer. The path is utterly pure, stainless; why do you stand obstructing me?

371.

371.

‘‘Āvilacitto anāvilaṃ, sarajo vītarajaṃ anaṅgaṇaṃ;

Sabbattha vimuttamānasaṃ, kiṃ maṃ ovariyāna tiṭṭhasi.

You with a troubled mind accost one untroubled; you who are impassioned, one free from passion, stainless; you accost one whose mind is in every way released. Why do you stand obstructing me?

372.

372.

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

Nikkhipa kāsāyacīvaraṃ, ehi ramāma supupphite vane.

You are young and without fault; what will the going forth do for you? Lay aside the saffron robe; come, let us sport in the well-flowered wood.

373.

373.

‘‘Madhurañca pavanti sabbaso, kusumarajena samuṭṭhitā dumā;

Paṭhamavasanto sukho utu, ehi ramāma supupphite vane.

Sweet scents are wafted from all sides by trees laden with flower pollen. The first spring is a pleasant season; come, let us sport in the blossoming wood.

374.

374.

‘‘Kusumitasikharā ca pādapā, abhigajjantiva māluteritā;

Kā tuyhaṃ rati bhavissati, yadi ekā vanamogahissasi.

The trees with their flowering crests seem to roar, stirred by the wind. What delight will be yours if you plunge into the forest alone?

375.

375.

‘‘Vāḷamigasaṅghasevitaṃ, kuñjaramattakareṇuloḷitaṃ;

Asahāyikā gantumicchasi, rahitaṃ bhiṃsanakaṃ mahāvanaṃ.

Frequented by herds of wild beasts, stirred up by rutting elephants and their mates; without a companion you wish to enter the great, terrifying, lonely forest.

376.

376.

‘‘Tapanīyakatāva [Pg.255] dhītikā, vicarasi cittalateva accharā;

Kāsikasukhumehi vaggubhi, sobhasī suvasanehi nūpame.

Like a little golden doll you wander, like an apsara in the Cittalatā grove. You 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 be your obedient servant if we were to dwell deep within the forest. For no living being is dearer to me than you, O you with the large round eyes of a kinnarī.

378.

378.

‘‘Yadi me vacanaṃ karissasi, sukhitā ehi agāramāvasa;

Pāsādanivātavāsinī, parikammaṃ te karontu nāriyo.

If you will do my bidding, come, live happily in my house. Dwelling in a palace sheltered from the wind, let women attend upon you.

379.

379.

‘‘Kāsikasukhumāni dhāraya, abhiropehi ca mālavaṇṇakaṃ;

Kañcanamaṇimuttakaṃ bahuṃ, vividhaṃ ābharaṇaṃ karomi te.

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

380.

380.

‘‘Sudhotarajapacchadaṃ subhaṃ, gonakatūlikasanthataṃ navaṃ;

Abhiruha sayanaṃ mahārahaṃ, candanamaṇḍitasāragandhikaṃ.

Ascend a costly couch, fragrant with sandalwood and the finest scents, spread with a new woolen coverlet and cotton mattress, with a beautiful, spotless linen sheet.

381.

381.

‘‘Uppalaṃ cudakā samuggataṃ, yathā taṃ amanussasevitaṃ;

Evaṃ tvaṃ brahmacārinī, sakesaṅgesu jaraṃ gamissasi.

Like a blue lotus risen from the water, enjoyed by non-humans, so you, a celibate, will grow old in your own body.

382.

382.

‘‘Kiṃ te idha sārasammataṃ, kuṇapapūramhi susānavaḍḍhane;

Bhedanadhamme kaḷevare, yaṃ disvā vimano udikkhasi.

What do you see as essential in this body, which is bound to break up, this thing full of corpses that increases the charnel ground, that you gaze upon it so deluded?

383.

383.

‘‘Akkhīni [Pg.256] ca tūriyāriva, kinnariyāriva pabbatantare;

Tava me nayanāni dakkhiya, bhiyyo kāmaratī pavaḍḍhati.

Your eyes are like gems, like those of a kinnarī 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.

Your eyes in your flawless face, which is like pure gold, are like the tips of a blue lotus. When I see your eyes, my sensual desire increases all the more.

385.

385.

‘‘Api dūragatā saramhase, āyatapamhe visuddhadassane;

Na hi matthi tayā piyattaro, nayanā kinnarimandalocane.

Even when you are far away, I remember your long-lashed, pure-seeing eyes. Nothing is dearer to me than your eyes, O you with the large round eyes of a kinnarī.

386.

386.

‘‘Apathena payātumicchasi, candaṃ kīḷanakaṃ gavesasi;

Meruṃ laṅghetumicchasi, yo tvaṃ buddhasutaṃ maggayasi.

You wish to travel a pathless way; you seek the moon as a plaything; you wish to leap over 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.

There is no lust anywhere in the world with its devas that could now be in me. I do not even know what it is like, for it has been destroyed root and all by the path.

388.

388.

‘‘Iṅgālakuyāva ujjhito, visapattoriva aggito kato;

Napi naṃ passāmi kīriso, atha maggena hato samūlako.

Tossed out like an ember from a pit, rendered harmless like a poison pot; I do not even see what it is like, for it has been destroyed root and all by the path.

389.

389.

‘‘Yassā siyā apaccavekkhitaṃ, satthā vā anupāsito siyā;

Tvaṃ tādisikaṃ palobhaya, jānantiṃ so imaṃ vihaññasi.

You should entice one for whom things are uninspected, or for whom the Teacher has not been attended upon. You are harassing one who knows.

390.

390.

‘‘Mayhañhi [Pg.257] akkuṭṭhavandite, sukhadukkhe ca satī upaṭṭhitā;

Saṅkhatamasubhanti jāniya, sabbattheva mano na limpati.

For me, mindfulness is established in regard to abuse and honor, pleasure and pain. Knowing the conditioned to be foul, 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, a traveler on the vehicle of the eightfold path. I have pulled out the dart, I am without taints; I delight, having gone to an empty dwelling.

392.

392.

‘‘Diṭṭhā hi mayā sucittitā, sombhā dārukapillakāni vā;

Tantīhi ca khīlakehi ca, vinibaddhā vividhaṃ panaccakā.

For I have seen well-painted puppets, and also wooden dolls, bound with strings and pins and made to dance in various ways.

393.

393.

‘‘Tamhuddhaṭe tantikhīlake, vissaṭṭhe vikale parikrite;

Na vindeyya khaṇḍaso kate, kimhi tattha manaṃ nivesaye.

When the string-peg has been pulled out, it is loosened, defective, and scattered about; when cut into pieces, it would not be found. On what there, then, would one set one's mind?

394.

394.

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

Dhammehi vinā na vattati, kimhi tattha manaṃ nivesaye.

These bodies are just like that: without those constituents they do not exist. Without its constituents it does not exist. On what there, then, would one set one's mind?

395.

395.

‘‘Yathā haritālena makkhitaṃ, addasa cittikaṃ bhittiyā kataṃ;

Tamhi te viparītadassanaṃ, saññā mānusikā niratthikā.

Just as one might see a painting on a wall smeared with yellow orpiment, your seeing in regard to it is distorted. A human's perception is pointless.

396.

396.

‘‘Māyaṃ viya aggato kataṃ, supinanteva suvaṇṇapādapaṃ;

Upagacchasi andha rittakaṃ, janamajjheriva rupparūpakaṃ.

Like a magic trick performed before one's eyes, or like a golden tree in a dream, you approach what is empty, O blind one, like a silver figure in the midst of a crowd.

397.

397.

‘‘Vaṭṭaniriva [Pg.258] koṭarohitā, majjhe pubbuḷakā saassukā;

Pīḷakoḷikā cettha jāyati, vividhā cakkhuvidhā ca piṇḍitā.

Like a ball set in a hollow, a bubble in the middle, full of tears; a ball of secretion is produced there, and various eye-components are lumped together.

398.

398.

‘‘Uppāṭiya cārudassanā, na ca pajjittha asaṅgamānasā;

Handa te cakkhuṃ harassu taṃ, tassa narassa adāsi tāvade.

She of lovely sight, with mind unattached, plucked it out and felt no longing. 'Here, take this eye!' she said, and gave it to that man at once.

399.

399.

‘‘Tassa ca viramāsi tāvade, rāgo tattha khamāpayī ca naṃ;

Sotthi siyā brahmacārinī, na puno edisakaṃ bhavissati.

And at that very moment his passion ceased; and there he begged her for forgiveness: 'May you be well, O celibate one! Such a thing will not happen again.'

400.

400.

‘‘Āsādiya edisaṃ janaṃ, aggiṃ pajjalitaṃva liṅgiya;

Gaṇhiya āsīvisaṃ viya, api nu sotthi siyā khamehi no.

Having assailed such a person—like embracing a blazing fire, like seizing a venomous snake—how could there be well-being for me? Forgive me!

401.

401.

‘‘Muttā ca tato sā bhikkhunī, agamī buddhavarassa santikaṃ;

Passiya varapuññalakkhaṇaṃ, cakkhu āsi yathā purāṇaka’’nti. –

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

Imā gāthā paccudāhāsi.

These verses she spoke in response.

Tattha jīvakambavananti jīvakassa komārabhaccassa ambavanaṃ. Rammanti ramaṇīyaṃ. Taṃ kira bhūmibhāgasampattiyā chāyūdakasampattiyā ca rukkhānaṃ ropitākārena ativiya manuññaṃ manoramaṃ. Gacchantinti ambavanaṃ uddissa gataṃ, divāvihārāya upagacchantiṃ. Subhanti evaṃnāmikaṃ. Dhuttakoti itthidhutto. Rājagahavāsī kireko mahāvibhavassa suvaṇṇakārassa putto yuvā abhirūpo itthidhutto puriso matto vicarati. So taṃ paṭipathe [Pg.259] disvā paṭibaddhacitto maggaṃ uparundhitvā aṭṭhāsi. Tena vuttaṃ – ‘‘dhuttako sannivāresī’’ti, mama gamanaṃ nisedhesīti attho. Tamenaṃ abravī subhāti tamenaṃ nivāretvā ṭhitaṃ dhuttaṃ subhā bhikkhunī kathesi. Ettha ca ‘‘gacchantiṃ bhikkhuniṃ subhaṃ, abravi subhā’’ti ca attānameva therī aññaṃ viya katvā vadati. Theriyā vuttagāthānaṃ sambandhadassanavasena saṅgītikārehi ayaṃ gāthā vuttā.

Therein, 'Jīvaka's Mango Grove' is the mango grove of Jīvaka Komārabhacca. 'Pleasant' means delightful. They say that place was exceedingly charming and captivating on account of the excellence of the terrain, the abundance of shade and water, and the way the trees were planted. 'Going' means she went heading for the mango grove, approaching it for the day's abiding. 'Subhā' is her name. 'Libertine' means a womanizer. They say a certain resident of Rājagaha, the son of a very wealthy goldsmith—a handsome, youthful man, a libertine—was wandering about infatuated. Seeing her on the path, his mind became captivated, and blocking her way, he stood there. Hence it is said: 'The libertine obstructed her,' the meaning of which is, 'he prevented my going.' 'Subhā spoke to him' means the bhikkhunī Subhā spoke to that libertine who stood blocking her. And here, by the words, 'the bhikkhunī Subhā going... Subhā spoke,' the therī speaks of herself as if she were another person. This verse was spoken by the compilers of the canon in order to show the connection of the verses spoken by the therī.

‘‘Abravī subhā’’ti vatvā tassā vuttākāradassanatthaṃ āha ‘‘kiṃ te aparādhita’’ntiādi. Tattha kiṃ te aparādhitaṃ mayāti kiṃ tuyhaṃ, āvuso, mayā aparaddhaṃ. Yaṃ maṃ ovariyāna tiṭṭhasīti yena aparādhena maṃ gacchantiṃ ovaritvā gamanaṃ nisedhetvā tiṭṭhasi, so natthevāti adhippāyo. Atha itthītisaññāya evaṃ paṭipajjasi, evampi na yuttanti dassentī āha – ‘‘na hi pabbajitāya, āvuso, puriso samphusanāya kappatī’’ti, āvuso suvaṇṇakāraputta, lokiyacārittenapi purisassa pabbajitānaṃ samphusanāya na kappati, pabbajitāya pana puriso tiracchānagatopi samphusanāya na kappati, tiṭṭhatu tāva purisaphusanā, rāgavasenassā nissaggiyena purisassa nissaggiyassāpi phusanā na kappateva.

Having said, 'Subhā spoke,' in order to show the way she spoke, the text says, 'What wrong have I done you?' and so on. Herein, 'What wrong have I done you?' means, 'Friend, what wrong have I committed against you?' 'That you stand blocking me' means: 'There is no offense on account of which you stand blocking me as I am going, preventing my travel.' This is the intention. Then, showing that 'If you act this way based on the perception of me as a woman, this too is not proper,' she said: 'For it is not proper, friend, for a man to touch one who has gone forth.' Friend, son of a goldsmith, even according to worldly conduct it is not proper for a man to touch women who have gone forth. For a woman who has gone forth, however, it is not proper to be touched even by a male animal, let alone by a man. On account of passion, it is not at all proper for her, a renunciant, to touch even a man who is a renunciant.

Tenāha ‘‘garuke mama satthusāsane’’tiādi. Tassattho – garuke pāsāṇacchattaṃ viya garukātabbe mayhaṃ satthu sāsane yā sikkhā bhikkhuniyo uddissa sugatena sammāsambuddhena desitā paññattā. Tāhi parisuddhapadaṃ parisuddhakusalakoṭṭhāsaṃ, rāgādiaṅgaṇānaṃ sabbaso abhāvena anaṅgaṇaṃ, evaṃbhūtaṃ maṃ gacchantiṃ kena kāraṇena āvaritvā tiṭṭhasīti.

Therefore she said: 'In my Teacher's weighty teaching,' and so on. Its meaning is: 'weighty'—to be regarded as weighty like a stone umbrella—is the training in my Teacher's teaching that was taught and laid down by the Sugata, the Perfectly Enlightened One, for bhikkhunīs. I am one whose state is purified by these, whose portion of the wholesome is purified, stainless through the complete absence of defilements such as lust. Why do you stand obstructing me, being such, as I am going?

Āvilacittoti cittassa āvilabhāvakarānaṃ kāmavitakkādīnaṃ vasena āvilacitto, tvaṃ tadabhāvato anāvilaṃ, rāgarajādīnaṃ vasena sarajo, sāṅgaṇo tadabhāvato vītarajaṃ anaṅgaṇaṃ sabbattha khandhapañcake samucchedavimuttiyā vimuttamānasaṃ, maṃ kasmā ovaritvā tiṭṭhasīti?

'With agitated mind': you have an agitated mind on account of sensual thoughts and so on, which make the mind agitated. I, because of their absence, am unagitated. You are dust-filled and defiled on account of the dust of lust and so on. I, because of their absence, am dust-free and undefiled, with a mind liberated in every respect in regard to the five aggregates by the liberation of eradication. Why do you stand obstructing me?

Evaṃ theriyā vutte dhuttako attano adhippāyaṃ vibhāvento ‘‘daharā cā’’tiādinā dasa gāthā abhāsi. Tattha daharāti taruṇī paṭhame yobbane ṭhitā. Apāpikā casīti rūpena alāmikā ca asi[Pg.260], uttamarūpadharā cāhosīti adhippāyo. Kiṃ te pabbajjā karissatīti tuyhaṃ evaṃ paṭhamavaye ṭhitāya rūpasampannāya pabbajjā kiṃ karissati, vuḍḍhāya bībhaccharūpāya vā pabbajitabbanti adhippāyena vadati. Nikkhipāti chaḍḍehi. ‘‘Ukkhipā’’ti vā pāṭho, apanehīti attho.

When the therī had spoken thus, the libertine, revealing his intention, spoke ten verses beginning with 'Young and...' Herein, 'young' means youthful, in the first flush of youth. 'And not plain' means you are not unattractive in form; the intention is, 'you possess supreme beauty.' 'What will the going forth do for you?': he speaks with the intention, 'For you, being in the prime of youth and endowed with beauty, what will the going forth accomplish? One should go forth when one is old or has a repulsive form.' 'Lay aside' means cast off. Or the reading is `ukkhipa`, which means 'take off.'

Madhuranti subhaṃ, sugandhanti attho. Pavantīti vāyanti. Sabbasoti samantato. Kusumarajena samuṭṭhitā dumāti ime rukkhā mandavātena samuṭṭhahamānakusumareṇujātena attano kusumarajena sayaṃ samuṭṭhitā viya hutvā samantato surabhī vāyanti. Paṭhamavasanto sukho utūti ayaṃ paṭhamo vasantamāso sukhasamphasso ca utu vattatīti attho.

'Sweet': lovely, meaning fragrant. 'Wafting' means they blow. 'All around' means from every side. 'Trees arisen with flower-pollen': these trees, with their flower-pollen stirred up by a gentle breeze, seem as if they have arisen from their own pollen and waft fragrance all around. 'The first spring is a pleasant season': the meaning is, this first month of spring is a season of pleasant contact.

Kusumitasikharāti supupphitaggā. Abhigajjantiva māluteritāti vātena sañcalitā abhigajjantiva abhitthanitā viya tiṭṭhanti. Yadi ekā vanamogahissasīti sace tvaṃ ekikā vanamogāhissasi, kā nāma te tattha rati bhavissatīti attanā baddhasukhābhirattattā evamāha.

'With flowering crests' means with fully blossomed tops. 'As if roaring, stirred by the wind': shaken by the wind, they stand as if roaring, as if thundering. 'If you plunge into the forest alone': if you, all alone, were to plunge into the forest, what delight could you have there? He speaks thus because he himself is attached to and delights in sensual pleasure.

Vāḷamigasaṅghasevitanti sīhabyagghādivāḷamigasamūhehi tattha tattha upasevitaṃ. Kuñjaramattakareṇuloḷitanti mattakuñjarehi hatthinīhi ca migānaṃ cittatāpanena rukkhagacchādīnaṃ sākhābhañjanena ca āloḷitapadesaṃ. Kiñcāpi tasmiṃ vane īdisaṃ tadā natthi, vanaṃ nāma evarūpanti taṃ bhiṃsāpetukāmo evamāha. Rahitanti janarahitaṃ vijanaṃ. Bhiṃsanakanti bhayajanakaṃ.

'Frequented by herds of beasts of prey': frequented here and there by herds of beasts of prey such as lions and tigers. 'Churned up by rutting elephants and female elephants': a place churned up by rutting elephants and female elephants, by their tormenting the minds of other beasts and by their breaking the branches of trees, shrubs, and so on. Although at that time there was nothing of the sort in that forest, he speaks thus desiring to frighten her, thinking, 'A forest is of such a nature.' 'Devoid' means devoid of people, secluded. 'Frightful' means fear-inspiring.

Tapanīyakatāva dhītikāti rattasuvaṇṇena vicaritā dhītalikā viya sukusalena yantācariyena yantayogavasena sajjitā suvaṇṇapaṭimā viya vicarasi, idāneva ito cito ca sañcarasi. Cittalateva accharāti cittalatānāmake uyyāne devaccharā viya. Kāsikasukhumehīti kāsiraṭṭhe uppannehi ativiya sukhumehi. Vaggubhīti siniddhamaṭṭhehi. Sobhasī suvasanehi nūpameti nivāsanapārupanavatthehi anupame upamārahite tvaṃ idāni me vasānugo sobhasīti bhāvinaṃ attano adhippāyavasena ekantikaṃ vattamānaṃ viya katvā vadati.

'Like a doll made of pure gold': you move about like a little doll made of red gold, like a golden image fashioned by a skilled machinist by means of a mechanical device; you wander just now here and there. 'Like a nymph in the Cittalatā grove': like a celestial nymph in the park named Cittalatā. 'With fine Kāsī fabrics': with exceedingly fine fabrics produced in the Kāsī country. 'Lovely': with smooth and polished ones. 'You would shine in lovely garments, without compare': with incomparable, peerless garments for wearing and draping, 'you would shine now under my control.' He speaks of a future matter as if it were definitely the present, according to his own intention.

Ahaṃ tava vasānugo siyanti ahampi tuyhaṃ vasānugo kiṃkārapaṭissāvī bhaveyyaṃ. Yadi viharemase kānanantareti yadi mayaṃ ubhopi vanantare [Pg.261] saha vasāma ramāma. Na hi matthi tayā piyattaroti vasānugabhāvassa kāraṇamāha. Pāṇoti satto, añño kocipi satto tayā piyataro mayhaṃ na hi atthīti attho. Atha vā pāṇoti attano jīvitaṃ sandhāya vadati, mayhaṃ jīvitaṃ tayā piyataraṃ na hi atthīti attho. Kinnarimandalocaneti kinnariyā viya mandaputhuvilocane.

'I would be under your control': I too would be under your control, obedient to your commands. 'If we would dwell in the heart of the forest': if we both were to dwell and delight together in the heart of the forest. 'For there is nothing dearer than you': he states the reason for his being under her control. 'Than a living being': the meaning is, 'no other living being is dearer to me than you.' Or else, by 'living being' he refers to his own life; the meaning is, 'my own life is not dearer to me than you.' 'O you with eyes like a kinnarī's': O you with large, gentle eyes like a kinnarī's.

Yadi me vacanaṃ karissasi, sukhitā ehi agāramāvasāti sace tvaṃ mama vacanaṃ karissasi, ekāsanaṃ ekaseyyaṃ brahmacariyadukkhaṃ pahāya ehi kāmabhogehi sukhitā hutvā agāraṃ ajjhāvasa. ‘‘Sukhitā heti agāramāvasantī’’ti keci paṭhanti, tesaṃ sukhitā bhavissati, agāraṃ ajjhāvasantīti attho. Pāsādanivātavāsinīti nivātesu pāsādesu vāsinī. ‘‘Pāsādavimānavāsinī’’ti ca pāṭho, vimānasadisesu pāsādesu vāsinīti attho. Parikammanti veyyāvaccaṃ.

'If you will do my bidding, come, live happily in a home': if you will do my bidding, having given up the hardship of the holy life with its single seat and single bed, come and live in a home, happy with sensual pleasures. Some read, 'Happy, she will dwell in a home'; for them the meaning is, 'she will be happy, dwelling in a home.' 'Dwelling in sheltered palaces': dwelling in palaces sheltered from the wind. And the reading 'dwelling in palace-mansions' has the meaning 'dwelling in palaces like celestial mansions.' 'Service' means attendance.

Dhārayāti paridaha, nivāsehi ceva uttariyañca karohi. Abhiropehīti maṇḍanavibhūsanavasena vā sarīraṃ āropaya, alaṅkarohīti attho. Mālavaṇṇakanti mālañceva gandhavilepanañca. Kañcanamaṇimuttakanti kañcanena maṇimuttāhi ca yuttaṃ, suvaṇṇamayamaṇimuttāhi khacitanti attho. Bahunti hatthūpagādibhedato bahuppakāraṃ. Vividhanti karaṇavikatiyā nānāvidhaṃ.

'Wear' means: put on; make a lower garment and also an upper garment. 'Adorn yourself' means: array the body by way of ornaments and embellishments, that is, beautify it; this is the meaning. 'Garlands and scents' means garlands and fragrant unguents. 'Gold, jewels, and pearls' means endowed with gold, jewels, and pearls; that is, inlaid with golden jewels and pearls; this is the meaning. 'Many' means of many kinds, differentiated by way of things offered by hand and so on. 'Various' means of diverse kinds due to the different ways of making them.

Sudhotarajapacchadanti sudhotatāya pavāhitarajaṃ uttaracchadaṃ. Subhanti sobhanaṃ. Gonakatūlikasanthatanti dīghalomakāḷakojavena ceva haṃsalomādipuṇṇāya tūlikāya ca santhataṃ. Navanti abhinavaṃ. Mahārahanti mahagghaṃ. Candanamaṇḍitasāragandhikanti gosīsakādisāracandanena maṇḍitatāya surabhigandhikaṃ, evarūpaṃ sayanamāruha, taṃ āruhitvā yathāsukhaṃ sayāhi ceva nisīda cāti attho.

'Well-washed, dust-free coverlet' means an upper covering from which dust has been washed away because it is well-washed. 'Beautiful' means lovely. 'Spread with a goat's-hair blanket and a cotton mattress' means spread with a long-fleeced black goat's-hair blanket and with a mattress stuffed with swan's down and the like. 'New' means brand new. 'Costly' means of great value. 'Adorned with sandalwood, fragrant with heartwood' means fragrant because it is adorned with heartwood sandalwood such as gośīrṣa; ascend such a couch, and having ascended it, you should lie down and sit at ease; this is the meaning.

Uppalaṃ cudakā samuggatanti ca-kāro nipātamattaṃ, udakato uggataṃ uṭṭhitaṃ accuggamma ṭhitaṃ suphullamuppalaṃ. Yathā taṃ amanussasevitanti tañca rakkhasapariggahitāya pokkharaṇiyā jātattā nimmanussehi sevitaṃ kenaci aparibhuttameva bhaveyya. Evaṃ tvaṃ brahmacārinīti evameva taṃ suṭṭhu phullamuppalaṃ viya tuvaṃ brahmacārinī. Sakesaṅgesu attano sarīrāvayavesu kenaci aparibhuttesuyeva jaraṃ gamissasi, mudhāyeva jarājiṇṇā bhavissasi.

'A lotus emerged from the water': the particle 'ca' is a mere expletive; a fully blossomed lotus that has emerged from the water, risen up, and stands surpassing it. 'As it is frequented by non-humans': since it grew in a pond possessed by ogres, it would be unfrequented by humans and would be unenjoyed by anyone. 'So you, a celibate': just like that fully blossomed lotus, you are a celibate woman. With your own limbs, your own bodily parts, unenjoyed by anyone, you will go to old age; you will become old and decrepit in vain.

Evaṃ [Pg.262] dhuttakena attano adhippāye pakāsite therī sarīrasabhāvavibhāvanena taṃ tattha vicchindentī ‘‘kiṃ te idhā’’ti gāthamāha. Tassattho – āvuso suvaṇṇakāraputta, kesādikuṇapapūre ekantena bhedanadhamme susānavaḍḍhane, idha imasmiṃ kāyasaññite asucikaḷevare kiṃ nāma tava sāranti sammataṃ sambhāvitaṃ, yaṃ disvā vimano aññatarasmiṃ ārammaṇe vigatamanasaṅkappo, ettheva vā avimano somanassiko hutvā udikkhasi, taṃ mayhaṃ kathehīti.

When the rogue had thus revealed his intention, the elder nun, cutting him off right there by analyzing the nature of the body, spoke the verse beginning: 'What here for you?' Its meaning is: Friend, son of a goldsmith, in this heap of corpses filled with hair and the like, which is entirely subject to dissolution and which augments the charnel ground—what here in this foul corpse designated as a 'body' do you consider and esteem as the essence, that upon seeing it you become disheartened, your mind's intention gone to some other object, or else, not disheartened but glad, you gaze upon it? Tell me that.

Taṃ sutvā dhuttako kiñcāpi tassā rūpaṃ cāturiyasobhitaṃ, paṭhamadassanato pana paṭṭhāya yasmiṃ diṭṭhipāte paṭibaddhacitto, tameva apadisanto ‘‘akkhīni ca tūriyārivā’’tiādimāha. Kāmañcāyaṃ therī suṭṭhu saṃyatatāya santindriyā, tāya thiravippasannasommasantanayananipātesu kammānubhāvanipphannesu pasannapañcappasādapaṭimaṇḍitesu nayanesu labbhamāne pabhāvisiṭṭhacāturiye diṭṭhipāte, yasmā sayaṃ caritahāvabhāvavilāsādiparikappavañcito so dhutto jāto, tasmāssa diṭṭhirāgo savisesaṃ vepullaṃ agamāsi. Tattha akkhīni ca tūriyārivāti tūri vuccati migī, ca-saddo nipātamattaṃ, migacchāpāya viya te akkhīnīti attho. ‘‘Koriyārivā’’ti vā pāḷi, kuñcakārakukkuṭiyāti vuttaṃ hoti. Kinnariyāriva pabbatantareti pabbatakucchiyaṃ vicaramānāya kinnarivanitāya viya ca te akkhīnīti attho. Tava me nayanāni dakkhiyāti tava vuttaguṇavisesāni nayanāni disvā, bhiyyo uparūpari me kāmābhirati pavaḍḍhati.

Hearing that, the rogue—although her form was adorned with grace, his mind had been captivated by the glance of her eyes from the very first sight—pointed to that very thing and said the verse beginning: 'Your eyes are like a doe's.' Although this elder nun was well-restrained with calmed faculties, because that rogue was deceived by his own imaginings of her conduct, airs, graces, and charms in the graceful glance of her eyes—which were steady, clear, gentle, and calm, produced by the power of her kamma, and adorned with the five clear sense faculties—his lust based on sight grew especially extensive. Therein, 'Your eyes are like a doe's': 'tūri' is said to be a doe; the particle 'ca' is a mere expletive. The meaning is: 'Your eyes are like those of a young deer.' Or the reading is 'like a partridge's'; this means like a hen partridge. 'Like a kinnarī's in the mountain cleft': the meaning is your eyes are like those of a kinnarī woman wandering in a mountain cavern. 'Having seen your eyes': having seen your eyes possessing the special qualities mentioned, my delight in sensual pleasure increases more and more.

Uppalasikharopamāni teti rattuppalaaggasadisāni pamhāni tava. Vimaleti nimmale. Hāṭakasannibheti kañcanarūpakassa mukhasadise te mukhe, nayanāni dakkhiyāti yojanā.

'Like the tips of a lotus': your eyelashes are like the tips of a red lotus. 'Flawless': means pure. 'Resembling refined gold': in your face, which resembles a golden image. The connection is with 'having seen your eyes.'

Api dūragatāti dūraṃ ṭhānaṃ gatāpi. Saramhaseti aññaṃ kiñci acintetvā tava nayanāni eva anussarāmi. Āyatapamheti dīghapakhume. Visuddhadassaneti nimmalalocane. Na hi matthi tayā piyattaro nayanāti tava nayanato añño koci mayhaṃ piyataro natthi. Tayāti hi sāmiatthe eva karaṇavacanaṃ.

'Though gone far away': even having gone to a distant place. 'I remember': without thinking of anything else, I recollect only your eyes. 'With long eyelashes': having long eyelashes. 'Of pure sight': with spotless eyes. 'There is nothing dearer than your eye': nothing is dearer to me than your eye. For 'tayā' is an instrumental used in the sense of the genitive.

Evaṃ [Pg.263] cakkhusampattiyā ummāditassa viya taṃ taṃ vippalapato tassa purisassa manorathaṃ viparivattentī therī ‘‘apathenā’’tiādinā dvādasa gāthā abhāsi. Tattha apathena payātumicchasīti, āvuso suvaṇṇakāraputta, sante aññasmiṃ itthijane yo tvaṃ buddhasutaṃ buddhassa bhagavato orasadhītaraṃ maṃ maggayasi patthesi, so tvaṃ sante kheme ujumagge apathena kaṇṭakanivutena sabhayena kummaggena payātumicchasi paṭipajjitukāmosi, candaṃ kīḷanakaṃ gavesasi candamaṇḍalaṃ kīḷāgoḷakaṃ kātukāmosi, meruṃ laṅghetumicchasi caturāsītiyojanasahassubbedhaṃ sinerupabbatarājaṃ laṅghayitvā aparabhāge ṭhātukāmosi, so tvaṃ maṃ buddhasutaṃ maggayasīti yojanā.

Thus, turning back the desire of that man who was babbling this and that as if maddened by the perfection of her eyes, the elder nun spoke twelve verses beginning with 'By a wrong path.' Therein, 'You wish to go by a wrong path': Friend, son of a goldsmith, when other women exist, you who seek and desire me, a daughter of the Buddha, the Blessed One's own true-born daughter, are one who wishes to travel by a wrong path—a bad path, beset with thorns, perilous—when a safe, straight path exists. You seek the moon as a toy, desiring to make the lunar disk a play-ball. You wish to leap over Meru, desiring to leap over Sineru, king of mountains, eighty-four thousand yojanas high, and stand on the other side. The connection is: 'Thus you seek me, a daughter of the Buddha.'

Idāni tassa attano avisayabhāvaṃ patthanāya ca vighātāvahataṃ dassetuṃ ‘‘natthī’’tiādi vuttaṃ. Tattha rāgo yatthapi dāni me siyāti yattha idāni me rāgo siyā bhaveyya, taṃ ārammaṇaṃ sadevake loke natthi eva. Napi naṃ jānāmi kīrisoti naṃ rāgaṃ kīrisotipi na jānāmi. Atha maggena hato samūlakoti athāti nipātamattaṃ. Ayonisomanasikārasaṅkhātena mūlena samūlako rāgo ariyamaggena hato samugghātito.

Now, to show that she is not an object for him and that his desire brings vexation, the passage beginning 'There is not' was spoken. Therein, 'Where lust might now be for me': that object whereby lust might now arise for me does not exist in the world with its gods. 'Nor do I know what it is like': I do not know what that lust is like. 'It has been destroyed root and all by the path': 'atha' is a mere particle. Lust, together with its root called 'unwise attention,' has been struck down, eradicated by the noble path.

Iṅgālakuyāti aṅgārakāsuyā. Ujjhitoti vātukkhitto viya yo koci, dahaniyā indhanaṃ viyāti attho. Visapattorivāti visagatabhājanaṃ viya. Aggito katoti aggito aṅgārato apagato kato, visassa lesampi asesetvā apanīto vināsitoti attho.

'Like a pit of embers': like a pit of hot coals. 'Cast out': like something tossed by the wind, or like fuel to be burned; this is the meaning. 'Like a poison-smeared vessel': like a vessel that has contained poison. 'Made from fire': made to be apart from fire, from embers; the meaning is that it is removed, destroyed, without leaving even a trace of the poison.

Yassā siyā apaccavekkhitanti yassā itthiyā idaṃ khandhapañcakaṃ ñāṇena appaṭivekkhitaṃ apariññātaṃ siyā. Sattā vā anusāsito siyāti sattā vā dhammasarīrassa adassanena yassā itthiyā ananusāsito siyā. Tvaṃ tādisikaṃ palobhayāti, āvuso, tvaṃ tathārūpaṃ aparimadditasaṅkhāraṃ apaccavekkhitalokuttaradhammaṃ kāmehi palobhaya upagaccha. Jānantiṃ so imaṃ vihaññasīti so tvaṃ pavattiṃ nivattiñca [Pg.264] yāthāvato jānantiṃ paṭividdhasaccaṃ imaṃ subhaṃ bhikkhuniṃ āgamma vihaññasi, sampati āyatiñca vighātaṃ dukkhaṃ āpajjasi.

'For whom it might be unreviewed': for whatever woman this pentad of aggregates might be unreviewed and uncomprehended by knowledge. 'Or the Teacher might not have instructed': or for whatever woman the Teacher might not have instructed because of her not seeing the Dhamma-body. 'You might entice such a one': friend, you might entice with sensual pleasures and approach such a woman whose formations are unsubdued and who has not reviewed the supramundane Dhamma. 'You would vex this one who knows': you, by approaching this nun Subhā who knows occurrence and cessation as they really are, who has penetrated the truths, are vexed, and you will fall into vexation and suffering both now and in the future.

Idānissa vighātāpattitaṃ kāraṇavibhāvanena dassentī ‘‘mayhaṃ hī’’tiādimāha. Tattha hīti hetuatthe nipāto. Akkuṭṭhavanditeti akkose vandanāya ca. Sukhadukkheti sukhe ca dukkhe ca, iṭṭhāniṭṭhavisayasamāyoge vā. Satī upaṭṭhitāti paccavekkhaṇayuttā sati sabbakālaṃ upaṭṭhitā. Saṅkhatamasubhanti jāniyāti tebhūmakaṃ saṅkhāragataṃ kilesāsucipaggharaṇena asubhanti ñatvā. Sabbatthevāti sabbasmiṃyeva bhavattaye mayhaṃ mano taṇhālepādinā na upalimpati.

Now, showing by an analysis of the cause why he incurs vexation, she said the verse beginning 'For me...' Therein, 'hi' is a particle in the sense of cause. 'In abuse and praise': in both scolding and veneration. 'In pleasure and pain': in both happiness and suffering, or in the encounter with desirable and undesirable objects. 'Mindfulness is established': mindfulness connected with reviewing is established at all times. 'Knowing the conditioned as foul': having known what is conditioned in the three planes as foul because it oozes with the impurity of the defilements. 'Everywhere': in all three realms of existence my mind is not smeared by the stain of craving and so on.

Maggaṭṭhaṅgikayānayāyinīti aṭṭhaṅgikamaggasaṅkhātena ariyayānena nibbānapuraṃ yāyinī upagatā. Uddhaṭasallāti attano santānato samuddhaṭarāgādisallā.

'Traveling by the eight-factored vehicle': one who travels to, has reached, the city of Nibbāna by the noble vehicle called the Eightfold Path. 'One with dart extracted': one from whose mental continuum the darts of lust and so on have been completely extracted.

Sucittitāti hatthapādamukhādiākārena suṭṭhu cittitā viracitā. Sombhāti sumbhakā. Dārukapillakāni vāti dārudaṇḍādīhi uparacitarūpakāni. Tantīhīti nhārusuttakehi. Khīlakehīti hatthapādapiṭṭhikaṇṇādiatthāya ṭhapitadaṇḍehi. Vinibaddhāti vividhenākārena baddhā. Vividhaṃ panaccakāti yantasuttādīnaṃ añchanavissajjanādinā paṭṭhapitanaccakā, panaccantā viya diṭṭhāti yojanā.

'Well-painted': well-painted, fashioned in the form of hands, feet, face, and so on. 'A puppet show': puppets. 'Or wooden dolls': figures fashioned from wooden sticks and the like. 'With strings': with threads of sinew. 'With pegs': with sticks placed to serve as hands, feet, back, ears, and so on. 'Bound together': tied in various ways. 'Made to dance in various ways': made to dance by the pulling and releasing of mechanical strings and so on; the connection is: 'seen as if dancing.'

Tamhuddhaṭe tantikhīlaketi sannivesavisiṭṭharacanāvisesayuttaṃ upādāya rūpakasamaññā tamhi tantimhi khīlake ca ṭhānato uddhaṭe bandhanto vissaṭṭhe, visuṃ karaṇena aññamaññaṃ vikale, tahiṃ tahiṃ khipanena parikrite vikirite. Na vindeyya khaṇḍaso kateti potthakarūpassa avayave khaṇḍākhaṇḍite kate potthakarūpaṃ na vindeyya, na upalabheyya. Evaṃ sante kimhi tattha manaṃ nivesaye tasmiṃ potthakarūpāvayave kimhi kiṃ khāṇuke, udāhu rajjuke, mattikāpiṇḍādike vā manaṃ manasaññaṃ niveseyya, visaṅkhāre avayave sā saññā kadācipi napateyyāti attho.

'When the thread and peg are pulled out from it': The designation ‘puppet’ arises in dependence on a particular arrangement and special construction. When that thread and peg are pulled out from their place, with the binding loosened, made separate and thus mutually deficient, thrown here and there, scattered and dispersed. 'One would not find it when made into pieces': When the parts of the puppet are broken into fragments, one would not find the puppet, would not apprehend it. This being so, on what should one there fix the mind? On which part of the puppet—on a piece of wood, or a string, or a lump of clay, and so on—should one fix the mind, the mental designation? The meaning is that this perception would never alight upon the disassembled parts.

Tathūpamāti taṃsadisā tena potthakarūpena sadisā. Kinti ce āha ‘‘dehakānī’’tiādi. Tattha dehakānīti hatthapādamukhādidehāvayavā. Manti me paṭibaddhā upaṭṭhahanti. Tehi dhammehīti tehi pathaviādīhi [Pg.265] ca cakkhādīhi ca dhammehi. Vinā na vattantīti na hi tathā tathā sanniviṭṭhe pathaviādidhamme muñcitvā dehā nāma santi. Dhammehi vinā na vattatīti deho avayavehi avayavadhammehi vinā na vattati na upalabbhati. Evaṃ sante kimhi tattha manaṃ nivesayeti kimhi kiṃ pathaviyaṃ, udāhu āpādike dehoti vā hatthapādādīnīti vā manaṃ manasaññaṃ niveseyya. Yasmā pathaviādipasādadhammamatte esā samaññā, yadidaṃ dehoti vā hatthapādādīnīti vā sattoti vā itthīti vā purisoti vā, tasmā na ettha jānato koci abhiniveso hotīti.

'Like that': similar to it, resembling that puppet. And how so? She said: “body parts,” and so on. Here, 'body parts' means the parts of the body such as hands, feet, mouth, and so on. 'Bound to me': they are connected to me, they are present for me. 'By those phenomena': by those phenomena, that is, the earth element and so on, and the phenomena of the eye and so on. 'They do not exist without': for apart from the phenomena of the earth element and so on, arranged in such and such a way, there are no so-called bodies. The body does not exist without phenomena: the body does not exist, is not found, without its parts, without the phenomena that are its parts. This being so, on what should one there fix the mind? On what—on the earth element, or on the water element and so on, or on ‘body,’ or on ‘hands and feet’—should one fix the mind, the mental designation? Since this is a mere designation for the phenomena of the earth element, etc., and the sensitive faculties—that is, ‘body,’ or ‘hands and feet,’ or ‘a being,’ or ‘a woman,’ or ‘a man’—therefore, for one who knows this, there is no adherence here.

Yathā haritālena makkhitaṃ, addasa cittikaṃ bhittiyā katanti yathā kusalena cittakārena bhittiyaṃ haritālena makkhitaṃ littaṃ tena lepaṃ datvā kataṃ ālikhitaṃ cittikaṃ itthirūpaṃ addasa passeyya. Tattha yā upathambhanakhepanādikiriyāsampattiyā mānusikā nu kho ayaṃ bhitti apassāya ṭhitāti saññā, sā niratthakā manussabhāvasaṅkhātassa atthassa tattha abhāvato, mānusīti pana kevalaṃ tahiṃ tassa ca viparītadassanaṃ, yāthāvato gahaṇaṃ na hoti, dhammapuñjamatte itthipurisādigahaṇampi evaṃ sampadamidaṃ daṭṭhabbanti adhippāyo.

'Just as one might see a picture made on a wall, smeared with orpiment': Just as one might see a picture, the form of a woman, drawn by a skilled painter on a wall that was smeared and plastered with orpiment, a coat having been applied. There, the perception that might arise due to the perfection of the actions of supporting, gesturing, etc.—‘Is this a human woman standing leaning against the wall?’—is meaningless, because the substance designated as a human being is absent there. But the idea ‘it is a human woman’ is merely a distorted perception of it; there is no grasping of it as it really is. The intention is that this should be seen as follows: the grasping of ‘woman,’ ‘man,’ etc., in what is merely a heap of phenomena is just like this.

Māyaṃ viya aggato katanti māyākārena purato upaṭṭhāpitaṃ māyāsadisaṃ. Supinanteva suvaṇṇapādapanti supinameva supinantaṃ, tattha upaṭṭhitasuvaṇṇamayarukkhaṃ viya. Upagacchasi andha rittakanti andhabāla rittakaṃ tucchakaṃ antosārarahitaṃ imaṃ attabhāvaṃ ‘‘etaṃ mamā’’ti sāravantaṃ viya upagacchasi abhinivisasi. Janamajjheriva rupparūpakanti māyākārena mahājanamajjhe dassitaṃ rūpiyarūpasadisaṃ sāraṃ viya upaṭṭhahantaṃ, asāranti attho.

'Like an illusion created before one': like an illusion presented in front by a magician. 'And like a golden tree in a dream': a dream is a dream; like a golden tree that has appeared in it. 'You approach it, blind one, though it is empty': O blind fool, you approach and adhere to this empty, hollow personality, which is devoid of inner substance, as if it were substantial, thinking, “This is mine.” 'Like a silver form in the midst of a crowd': like a silver form shown by a magician in the middle of a great crowd, which appears as if substantial. The meaning is: it is without substance.

Vaṭṭanirivāti lākhāya guḷikā viya. Koṭarohitāti koṭare rukkhasusire ṭhapitā. Majjhe pubbuḷakāti akkhidalamajjhe ṭhitajalapubbuḷasadisā. Saassukāti assujalasahitā. Pīḷakoḷikāti akkhigūthako. Ettha jāyatīti etasmiṃ akkhimaṇḍale ubhosu koṭīsu visagandhaṃ vāyanto nibbattati. Pīḷakoḷikāti vā akkhidalesu nibbattanakā pīḷakā vuccati. Vividhāti setanīlamaṇḍalānañceva rattapītādīnaṃ sattannaṃ paṭalānañca vasena anekavidhā. Cakkhuvidhāti cakkhubhāgā cakkhuppakārā vā tassa anekakalāpagatabhāvato. Piṇḍitāti samuditā.

'Like a ball': like a ball of lac. 'Set in a hollow': placed in a hollow, in a tree cavity. 'A bubble in the middle': like a water bubble situated in the middle of the eyelid. 'With tears': accompanied by tear-water. 'Rheum': eye-filth. 'Is generated here': it is produced in this eye-orb, at both corners, emitting a foul smell. Or, 'rheum' is the name for the sores that are produced on the eyelids. 'Of various kinds': of many kinds, by way of the white and blue circles and the seven layers of red, yellow, and so on. 'Kinds of eye': parts of the eye or types of eye, because it is comprised of many components. 'Compacted': gathered together.

Evaṃ [Pg.266] cakkhusmiṃ sārajjantassa cakkhuno asubhataṃ anavaṭṭhitatāya aniccatañca vibhāvesi. Vibhāvetvā ca yathā nāma koci lobhanīyaṃ bhaṇḍaṃ gahetvā corakantāraṃ paṭipajjanto corehi palibuddho taṃ lobhanīyabhaṇḍaṃ datvā gacchati, evameva cakkhumhi sārattena tena purisena palibuddhā therī attano cakkhuṃ uppāṭetvā tassa adāsi. Tena vuttaṃ ‘‘uppāṭiya cārudassanā’’tiādi. Tattha uppāṭiyāti uppāṭetvā cakkhukūpato nīharitvā. Cārudassanāti piyadassanā manoharadassanā. Na ca pajjitthāti tasmiṃ cakkhusmiṃ saṅgaṃ nāpajji. Asaṅgamānasāti katthacipi ārammaṇe anāsattacittā. Handa te cakkhunti tayā kāmitaṃ tato eva mayā dinnattā te cakkhusaññitaṃ asucipiṇḍaṃ gaṇha, gahetvā harassu pasādayuttaṃ icchitaṃ ṭhānaṃ nehi.

Thus she made clear to him who was infatuated with the eye the foulness of the eye, and its impermanence due to its instability. And having made this clear, just as someone carrying a desirable object through a robber-infested wilderness, when obstructed by robbers, gives up that desirable object and goes on, just so the elder nun, obstructed by that man because of his attachment to her eye, plucked out her own eye and gave it to him. Therefore it was said: “Having plucked it out, she of lovely sight,” and so on. Here, having plucked it out means having plucked it out, having taken it out from the eye socket. She of lovely sight means of pleasing sight, of charming sight. She was not attached means she did not form an attachment to that eye. With mind unattached means with a mind not clinging to any object whatsoever. Here, your eye means: “Take this lump of filth designated as ‘eye,’ which you desired and which has been given by me and is therefore yours. Take it, carry it away, and bring it to the desired place endowed with beauty.”

Tassa ca viramāsi tāvadeti tassa dhuttapurisassa tāvadeva akkhimhi uppāṭitakkhaṇe eva rāgo vigacchi. Tatthāti akkhimhi, tassaṃ vā theriyaṃ. Atha vā tatthāti tasmiṃyeva ṭhāne. Khamāpayīti khamāpesi. Sotthi siyā brahmacārinīti seṭṭhacārini mahesike tuyhaṃ ārogyameva bhaveyya. Na puno edisakaṃ bhavissatīti ito paraṃ evarūpaṃ anācāracaraṇaṃ na bhavissati, na karissāmīti attho.

And his lust subsided at once: the lust of that rogue vanished at the very moment her eye was plucked out. There means regarding the eye, or regarding that elder nun. Or, there means in that very place. He asked for forgiveness means he had her forgive him. May it be well with you, holy one means: O you of noble conduct, great sage, may you have good health. This will not happen again means: from now on, such misconduct will not occur; the meaning is, “I will not do it.”

Āsādiyāti ghaṭṭetvā. Edisanti evarūpaṃ sabbattha vītarāgaṃ. Aggiṃ pajjalitaṃva liṅgiyāti pajjalitaṃ aggiṃ āliṅgetvā viya.

Having assailed means having accosted. Such a one means one of such a kind, who is free from lust in every way. Is like embracing a blazing fire means as if one were to embrace a blazing fire.

Tatoti tasmā dhuttapurisā. Sā bhikkhunīti sā subhā bhikkhunī. Agamī buddhavarassa santikanti sammāsambuddhassa santikaṃ upagacchi upasaṅkami. Passiya varapuññalakkhaṇanti uttamehi puññasambhārehi nibbattamahāpurisalakkhaṇaṃ disvā. Yathā purāṇakanti porāṇaṃ viya uppāṭanato pubbe viya cakkhu paṭipākatikaṃ ahosi. Yamettha antarantarā na vuttaṃ, taṃ vuttanayattā suviññeyyameva.

From there means from that rogue. That bhikkhunī means that was the bhikkhunī Subhā. She went to the presence of the best of Buddhas means she went, she approached the presence of the Perfectly Self-Enlightened One. Having seen the marks of excellent merit means having seen the marks of a great man, which are produced by the foremost accumulations of merit. As it was before means just as it was formerly, just as before the plucking out, her eye became normal. Whatever has not been said here in between is easy to understand from the method of what has been stated.

Subhājīvakambavanikātherīgāthāvaṇṇanā niṭṭhitā.

The commentary on the Verses of the Elder Subhā of Jīvaka’s Mango Grove is concluded.

Tiṃsanipātavaṇṇanā niṭṭhitā.

The commentary on the Chapter of Thirty is concluded.

15. Cattālīsanipāto

15. The Chapter of Forty

1. Isidāsītherīgāthāvaṇṇanā

1. Commentary on the Verses of the Elder Isidāsī

Cattālīsanipāte [Pg.267] nagaramhi kusumanāmetiādikā isidāsiyā theriyā gāthā. Ayampi purimabuddhesu katādhikārā tattha tattha bhave purisattabhāve ṭhatvā vivaṭṭūpanissayaṃ kusalaṃ upacinantī carimabhavato sattame bhave akalyāṇasannissayena paradārikakammaṃ katvā, kāyassa bhedā niraye nibbattitvā tattha bahūni vassasatāni niraye paccitvā, tato cutā tīsu jātīsu tiracchānayoniyaṃ nibbattitvā tato cutā dāsiyā kucchismiṃ napuṃsako hutvā nibbatti. Tato pana cutā ekassa daliddassa sākaṭikassa dhītā hutvā nibbatti. Taṃ vayappattaṃ giridāso nāma aññatarassa satthavāhassa putto attano bhariyaṃ katvā gehaṃ ānesi. Tassa ca bhariyā atthi sīlavatī kalyāṇadhammā. Tassaṃ issāpakatā sāmino tassā viddesanakammaṃ akāsi. Sā tattha yāvajīvaṃ ṭhatvā kāyassa bhedā imasmiṃ buddhuppāde ujjeniyaṃ kulapadesasīlācārādiguṇehi abhisammatassa vibhavasampannassa seṭṭhissa dhītā hutvā nibbatti, isidāsītissā nāmaṃ ahosi.

In the Chapter of Forty, the verses beginning, 'In the city named Kusuma…' are those of the Elder Isidāsī. She, too, having made her aspiration under previous Buddhas and having accumulated wholesome kamma that serves as a basis for liberation while established in a male existence in various lives, in the seventh life before her last, through a bad association, committed adultery with another's wife. At the breakup of the body, she was reborn in hell, where she was tormented for many hundreds of years. Passing away from there, she was reborn in the animal realm for three births. Passing away from there, she was reborn in the womb of a female slave as a eunuch. Then, passing away from there, she was reborn as the daughter of a poor cart-driver. When she came of age, the son of a certain caravan leader named Giridāsa made her his wife and brought her to his home. He already had a wife who was virtuous and of good character. Out of jealousy towards that wife, she acted to make her husband averse to her. Having lived there for her entire life, at the breakup of the body, during this Buddha-dispensation, she was reborn in Ujjenī as the daughter of a wealthy merchant endowed with riches and esteemed for his qualities such as lineage, virtuous conduct, and good character. Her name was Isidāsī.

Taṃ vayappattakāle mātāpitaro kularūpavayavibhavādisadisassa aññatarassa seṭṭhiputtassa adaṃsu. Sā tassa gehe patidevatā hutvā māsamattaṃ vasi. Athassā kammabalena sāmiko virattarūpo hutvā taṃ gharato nīhari. Taṃ sabbaṃ pāḷito eva viññāyati. Tesaṃ tesaṃ pana sāmikānaṃ aruccaneyyatāya saṃvegajātā pitaraṃ anujānāpetvā, jinadattāya theriyā santike pabbajitvā vipassanāya kammaṃ karontī nacirasseva saha paṭisambhidāhi arahattaṃ patvā, phalasukhena nibbānasukhena ca vītināmentī ekadivasaṃ pāṭaliputtanagare piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā mahāgaṅgāyaṃ vālukapuline nisīditvā bodhittheriyā nāma attano sahāyattheriyā pubbapaṭipattiṃ pucchitā tamatthaṃ gāthābandhavasena vissajjesi ‘‘ujjeniyā puravare’’tiādinā. Tesaṃ pana pucchāvissajjanānaṃ sambandhaṃ dassetuṃ –

When she came of age, her parents gave her to the son of a certain merchant who was her equal in family, beauty, age, wealth, and so on. She lived in his house for about a month, like a household deity to her husband. Then, through the force of her kamma, her husband became disenchanted with her and sent her away from the house. All this is to be understood from the Pāli text itself. Then, because she was displeasing to those several husbands, a sense of spiritual urgency arose in her. Having obtained her father's permission, she went forth under the Elder Jinadattā. Practicing the work of insight meditation, before long she attained arahantship together with the analytical knowledges. Spending her time in the bliss of fruition and the bliss of Nibbāna, one day, having wandered for alms in the city of Pāṭaliputta, after her meal, on returning from her alms round, she sat down on a sandbank of the great river Ganges. There, when asked about her former course of practice by her companion, the Elder Bodhi, she explained the matter by way of verses, beginning, 'In the excellent city of Ujjenī….' Now, to show the connection between their question and answer:

402.

402.

‘‘Nagaramhi kusumanāme, pāṭaliputtamhi pathaviyā maṇḍe;

Sakyakulakulīnāyo, dve bhikkhuniyo hi guṇavatiyo.

In the city named Kusuma, Pāṭaliputta, the earth's ornament, were two bhikkhunīs of noble Sakyan lineage, both truly virtuous.

403.

403.

‘‘Isidāsī [Pg.268] tattha ekā, dutiyā bodhīti sīlasampannā ca;

Jhānajjhāyanaratāyo, bahussutāyo dhutakilesāyo.

One was Isidāsī, the second was Bodhi, both accomplished in virtue; they 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 abbhudīresu’’nti. –

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

Imā tisso gāthā saṅgītikārehi ṭhapitā.

These three verses were placed here by the compilers of the canon.

405.

405.

‘‘Pāsādikāsi ayye, isidāsi vayopi te aparihīno;

Kiṃ disvāna byālikaṃ, athāsi nekkhammamanuyuttā.

You are inspiring, venerable Isidāsī, and your youth is undiminished. Having seen what fault, were you so devoted to renunciation?

406.

406.

‘‘Evamanuyuñjiyamānā sā, rahite dhammadesanākusalā;

Isidāsī vacanamabravi, suṇa bodhi yathāmhi pabbajitā.

Being thus questioned, she, skilled in teaching the Dhamma in seclusion, Isidāsī spoke these words: 'Listen, Bodhi, to how I went forth.'

Ito paraṃ vissajjanagāthā.

Hereafter are the verses of her reply.

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, restrained in virtue. I was his only daughter, dear, pleasing, and beloved.

408.

408.

‘‘Atha me sāketato varakā, āgacchumuttamakulīnā;

Seṭṭhī pahūtaratano, tassa mamaṃ suṇumadāsi tāto.

Then suitors from a high-ranking family came for me from Sāketa. My father gave me to the son of a merchant with abundant treasures.

409.

409.

‘‘Sassuyā sasurassa ca, sāyaṃ pātaṃ paṇāmamupagamma;

Sirasā karomi pāde, vandāmi yathāmhi anusiṭṭhā.

To my mother-in-law and father-in-law, morning and evening, I would go and bow down; I would bow my head to their feet and pay homage, as I had been instructed.

410.

410.

‘‘Yā mayhaṃ sāmikassa, bhaginiyo bhātuno parijano vā;

Tamekavarakampi disvā, ubbiggā āsanaṃ demi.

Seeing even one of my husband's sisters, brothers, or attendants, I would anxiously rise 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, edibles, and whatever else was available, I would provide them with clothing and serve them, giving what was suitable for each.

412.

412.

‘‘Kālena upaṭṭhahitvā, gharaṃ samupagamāmi ummāre;

Dhovantī hatthapāde, pañjalikā sāmikamupemi.

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

413.

413.

‘‘Kocchaṃ pasādaṃ añjaniñca, ādāsakañca gaṇhitvā;

Parikammakārikā viya, sayameva patiṃ vibhūsemi.

Taking a comb, cosmetics, collyrium, and a mirror, like a personal attendant, I myself would adorn my husband.

414.

414.

‘‘Sayameva odanaṃ sādhayāmi, sayameva bhājanaṃ dhovantī;

Mātāva ekaputtakaṃ, tathā bhattāraṃ paricarāmi.

I myself would cook the rice; I myself would wash the dishes. Like a mother her only son, so I would attend to my husband.

415.

415.

‘‘Evaṃ [Pg.269] maṃ bhattikataṃ, anurattaṃ kārikaṃ nihatamānaṃ;

Uṭṭhāyikaṃ analasaṃ, sīlavatiṃ dussate bhattā.

Though I was so devoted and affectionate, a capable worker with pride subdued, 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 will not live with Isidāsī, nor dwell together with her in one house.'

417.

417.

‘‘Mā evaṃ putta avaca, isidāsī paṇḍitā paribyattā;

Uṭṭhāyikā analasā, kiṃ tuyhaṃ na rocate putta.

'Son, do not speak so,' they said. 'Isidāsī is wise and accomplished, energetic and diligent. What about her does not please you, son?'

418.

418.

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

Dessāva me alaṃ me, apucchāhaṃ gamissāmi.

'She does me no harm, but I will not live with Isidāsī. She is hateful to me! That is enough. I will go without taking leave.'

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 plainly, tell it as it really is.'

420.

420.

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

Kiṃ sakkā kātuyye, yaṃ maṃ viddessate bhattā.

'I have done no wrong at all. I do not harm him or speak harsh words. What can be done, good sirs, when my husband despises me?'

421.

421.

‘‘Te maṃ pitugharaṃ paṭinayiṃsu, vimanā dukhena adhibhūtā;

Puttamanurakkhamānā, jitāmhase rūpiniṃ lakkhiṃ.

Dejected and overcome with sorrow, they led me back to my father's house. Protecting their son, they lamented, 'We have lost a woman of beauty and good fortune!'

422.

422.

‘‘Atha maṃ adāsi tāto, aḍḍhassa gharamhi dutiyakulikassa;

Tato upaḍḍhasuṅkena, yena maṃ vindatha seṭṭhi.

Then my father gave me to a second wealthy man 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.

I lived in his house for a month, then he too sent me away, though I attended on him like a slave-girl, blameless 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 self-controlled ascetic who was wandering for alms: 'Be my son-in-law; put aside your bag and your pot.'

425.

425.

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

Ghaṭikañca mallakañca, punapi bhikkhaṃ carissāmi’.

Having stayed for a fortnight, he too said to my father: 'Give me my bag, my little pot, and my bowl. I will go wandering for alms again.'

426.

426.

‘‘Atha naṃ bhaṇatī tāto, ammā sabbo ca me ñātigaṇavaggo;

Kiṃ te na kīrati idha, bhaṇa khippaṃ taṃ te karihiti.

Then my father, my mother, and my whole circle of kinsmen 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 replied: 'I can manage by myself; that is enough for me. I will not live with Isidāsī, dwelling together in one house.'

428.

428.

‘‘Vissajjito [Pg.270] gato so, ahampi ekākinī vicintemi;

Āpucchitūna gacchaṃ, marituye vā pabbajissaṃ vā.

Sent away, he departed. All alone, I considered: 'I shall take my leave and go, either to die or to go forth into homelessness.'

429.

429.

‘‘Atha ayyā jinadattā, āgacchī gocarāya caramānā;

Tāta kulaṃ vinayadharī, bahussutā sīlasampannā.

Then the venerable Jinadattā, a master of the Vinaya, very learned and accomplished in virtue, came to my father's house while wandering on her alms round.

430.

430.

‘‘Taṃ disvāna amhākaṃ, uṭṭhāyāsanaṃ tassā paññāpayiṃ;

Nisinnāya ca pāde, vanditvā bhojanamadāsiṃ.

Seeing her, I rose from my seat and offered it to her. When she was seated, I paid homage at her feet and gave her a meal.

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, 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: 'My child, practice the Dhamma right here. With food and drink, satisfy ascetics and brahmins.'

433.

433.

‘‘Athahaṃ bhaṇāmi tātaṃ, rodantī añjaliṃ paṇāmetvā;

Pāpañhi mayā pakataṃ, kammaṃ taṃ nijjaressāmi.

Then, weeping and raising my hands in reverence, I said to my father: 'Indeed, evil kamma has been done by me; I will wear it out.'

434.

434.

‘‘Atha maṃ bhaṇatī tāto, pāpuṇa bodhiñca aggadhammañca;

Nibbānañca labhassu, yaṃ sacchikarī dvipadaseṭṭho.

Then my father said to me: 'May you attain enlightenment and the supreme Dhamma! May you obtain Nibbāna, which the Best of Bipeds realized!'

435.

435.

‘‘Mātāpitū abhivāda, yitvā sabbañca ñātigaṇavaggaṃ;

Sattāhaṃ pabbajitā, tisso vijjā aphassayiṃ.

Having paid homage to my mother and father and to my whole circle of kinsmen, within seven days of going forth I attained the three true knowledges.

436.

436.

‘‘Jānāmi attano satta, jātiyo yassayaṃ phalavipāko;

Taṃ tava ācikkhissaṃ, taṃ ekamanā nisāmehi.

I know my own seven past births, of which this is the fruit and result. I will declare it to you; listen with a one-pointed mind.

437.

437.

‘‘Nagaramhi erakacche, suvaṇṇakāro ahaṃ pahūtadhano;

Yobbanamadena matto, so paradāraṃ asevihaṃ.

In the city of Erakaccha, I was a wealthy goldsmith. Intoxicated by the pride of youth, I committed adultery with another's wife.

438.

438.

‘‘Sohaṃ tato cavitvā, nirayamhi apaccisaṃ ciraṃ;

Pakko tato ca uṭṭhahitvā, makkaṭiyā kucchimokkamiṃ.

Passing away from there, I was tormented in hell for a long time. Rising up from there, I entered a she-monkey's womb.

439.

439.

‘‘Sattāhajātakaṃ maṃ, mahākapi yūthapo nillacchesi;

Tassetaṃ kammaphalaṃ, yathāpi gantvāna paradāraṃ.

When I was seven days old, the great monkey, the troop leader, castrated me. This was the fruit of that kamma: my having gone to 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 Sindhu forest, I entered the womb of a one-eyed and lame she-goat.

441.

441.

‘‘Dvādasa [Pg.271] vassāni ahaṃ, nillacchito dārake parivahitvā;

Kimināvaṭṭo akallo, yathāpi gantvāna paradāraṃ.

For twelve years, castrated, I carried boys. I was infested with worms and sickly—such was the result of going to another's wife.

442.

442.

‘‘Sohaṃ tato cavitvā, govāṇijakassa gāviyā jāto;

Vaccho lākhātambo, nillacchito dvādase māse.

Passing away from there, I was born from a cow belonging to a cattle-trader, a reddish-brown calf. I was castrated at twelve months.

443.

443.

‘‘Voḍhūna naṅgalamahaṃ, sakaṭañca dhārayāmi;

Andhovaṭṭo akallo, yathāpi gantvāna paradāraṃ.

I pulled the plough and drew the cart. I was blind, miserable, and sickly—such was the result of going to another's wife.

444.

444.

‘‘Sohaṃ tato cavitvā, vīthiyā dāsiyā ghare jāto;

Neva mahilā na puriso, yathāpi gantvāna paradāraṃ.

Having passed away from there, I was born in the house of a street slave-woman; neither a woman nor a man, such was the result of going to another’s wife.

445.

445.

‘‘Tiṃsativassamhi mato, sākaṭikakulamhi dārikā jātā;

Kapaṇamhi appabhoge, dhanikapurisapātabahulamhi.

Having died at the age of thirty, I was born as a girl in a carter’s family, a wretched family of little wealth, much frequented by rich men.

446.

446.

‘‘Taṃ maṃ tato satthavāho, ussannāya vipulāya vaḍḍhiyā;

Okaḍḍhati vilapantiṃ, acchinditvā kulagharasmā.

Then a caravan leader, for a large and excessive interest payment, dragged me off, wailing, having snatched me from my family home.

447.

447.

‘‘Atha soḷasame vasse, disvā maṃ pattayobbanaṃ kaññaṃ;

Orundhatassa putto, giridāso nāma nāmena.

Then in my sixteenth year, seeing me, a maiden who had reached her youth, the son of Orundhata, Giridāsa by name,

448.

448.

‘‘Tassapi aññā bhariyā, sīlavatī guṇavatī yasavatī ca;

Anurattā bhattāraṃ, tassāhaṃ viddesanamakāsiṃ.

He also had another wife, virtuous, accomplished, and renowned, and devoted to her husband; and I created animosity toward her.

449.

449.

‘‘Tassetaṃ kammaphalaṃ, yaṃ maṃ apakīritūna gacchanti;

Dāsīva upaṭṭhahantiṃ, tassapi anto kato mayā’’ti.

This is the fruit of that kamma: that they leave, having rejected me, who attended on them like a slave-girl. But I have made an end of that too.

Tattha nagaramhi kusumanāmeti ‘‘kusumapura’’nti evaṃ kusumasaddena gahitanāmake nagare, idāni taṃ nagaraṃ pāṭaliputtamhīti sarūpato dasseti. Pathaviyā maṇḍeti sakalāya pathaviyā maṇḍabhūte. Sakyakulakulīnāyoti sakyakule kuladhītaro, sakyaputtassa bhagavato sāsane pabbajitatāya evaṃ vuttaṃ.

Here, in the city named Kusuma: in the city named Kusumapura, a name derived from the word kusuma; he now indicates its actual identity as Pāṭaliputta. Adornment of the earth: meaning, being an adornment for the entire earth. Of a noble Sakyan family: a daughter of a good family in the Sakyan clan; it is said thus because she had gone forth into the dispensation of the Blessed One, the son of the Sakyans.

Tatthāti tāsu dvīsu bhikkhunīsu. Bodhīti evaṃnāmikā therī. Jhānajjhāyanaratāyoti lokiyalokuttarassa jhānassa jhāyane abhiratā. Bahussutāyoti pariyattibāhusaccena bahussutā. Dhutakilesāyoti aggamaggena sabbaso samugghātitakilesā. Bhattatthaṃ kariyāti [Pg.272] bhattakiccaṃ niṭṭhāpetvā. Rahitamhīti janarahitamhi vivittaṭṭhāne. Sukhanisinnāti pabbajjāsukhena vivekasukhena ca sukhanisinnā. Imā girāti idāni vuccamānā sukhā lāpanā. Abbhudīresunti pucchāvissajjanavasena kathayiṃsu.

Therein: among those two bhikkhunīs. Bodhī: a therī of that name. Delighting in the practice of jhāna: delighting in the meditation of worldly and supramundane jhāna. Of great learning: learned through extensive learning of the scriptures. Who have shaken off the defilements: who have utterly eradicated the defilements by the supreme path. Having finished the meal: having completed the business of the meal. In a secluded place: in a place devoid of people, a solitary spot. Seated at ease: seated comfortably with the happiness of renunciation and the happiness of solitude. These words: the pleasant conversation now being spoken. They uttered: they conversed by way of question and answer.

‘‘Pāsādikāsī’’ti gāthā bodhittheriyā pucchāvasena vuttā. ‘‘Evamanuyuñjiyamānā’’ti gāthā saṅgītikāreheva vuttā. ‘‘Ujjeniyā’’tiādikā hi sabbāpi isidāsiyāva vuttā. Tattha pāsādikāsīti rūpasampattiyā passantānaṃ pasādāvahā asi. Vayopi te aparihīnoti tuyhaṃ vayopi na parihīno, paṭhamavaye ṭhitāsīti attho. Kiṃ disvāna byālikanti kīdisaṃ byālikaṃ dosaṃ gharāvāse ādīnavaṃ disvā. Athāsi nekkhammamanuyuttāti athāti nipātamattaṃ, nekkhammaṃ pabbajjaṃ anuyuttā asi.

The verse beginning ‘You are inspiring’ was spoken by the Therī Bodhī by way of a question. The verse beginning ‘Thus being questioned’ was spoken by the redactors. All the verses beginning with ‘In Ujjenī’ were spoken by Isidāsī herself. Therein, You are inspiring: you were one who inspires confidence in those who see you on account of your accomplishment in beauty. Your age too is not diminished: your age has not declined; the meaning is, you stand in the first stage of life. Having seen what danger: having seen what kind of danger, what fault, what peril in the household life. Then you were devoted to renunciation: `athā` is merely a particle; you were devoted to renunciation, that is, to the going forth.

Anuyuñjiyamānāti pucchiyamānā, sā isidāsīti yojanā. Rahiteti suññaṭṭhāne. Suṇa bodhi yathāmhi pabbajitāti bodhittheri ahaṃ yathā pabbajitā amhi, taṃ taṃ purāṇaṃ suṇa suṇāhi.

Being questioned: being asked; the connection is ‘she, Isidāsī.’ In seclusion: in a secluded place. Listen, Bodhī, how I went forth: O Therī Bodhī, listen to how I went forth; hear that ancient story.

Ujjeniyā puravareti ujjenīnāmake avantiraṭṭhe uttamanagare. Piyāti ekadhītubhāvena piyāyitabbā. Manāpāti sīlācāraguṇena manavaḍḍhanakā. Dayitāti anukampitabbā.

In the excellent city of Ujjenī: in the supreme city named Ujjenī, in the country of Avanti. Beloved: to be cherished on account of being an only daughter. Pleasing: one who gladdens the mind by her quality of virtue and conduct. Dear: to be regarded with compassion.

Athāti pacchā mama vayappattakāle. Me sāketato varakāti sāketanagarato mama varakā maṃ vārentā āgacchuṃ. Uttamakulīnāti tasmiṃ nagare aggakulikā, yena te pesitā, so seṭṭhi pahūtaratano. Tassa mamaṃ suṇhamadāsi tātoti tassa sāketaseṭṭhino suṇisaṃ puttassa bhariyaṃ katvā mayhaṃ pitā maṃ adāsi.

Then: afterwards, when I had come of age. Suitors for me from Sāketa: suitors for me came from the city of Sāketa, seeking my hand. Of a most noble family: a leading family in that city; the one by whom they were sent was a merchant of great wealth. My father gave me to him as a daughter-in-law: my father gave me to that merchant of Sāketa, making me a daughter-in-law, the wife of his son.

Sāyaṃ pātanti sāyanhe pubbaṇhe ca. Paṇāmamupagamma sirasā karomīti sassuyā sasurassa ca santikaṃ upagantvā sirasā paṇāmaṃ karomi, tesaṃ pāde vandāmi. Yathāmhi anusiṭṭhāti tehi yathā anusiṭṭhā amhi, tathā karomi, tesaṃ anusiṭṭhiṃ na atikkamāmi.

Evening and morning: in the evening and in the forenoon. I approach and make obeisance with my head: having approached my mother-in-law and father-in-law, I make an obeisance with my head; I pay homage to their feet. As I have been instructed: as I have been instructed by them, so I act; I do not transgress their instruction.

Tamekavarakampīti ekavallabhampi. Ubbiggāti tasantā. Āsanaṃ demīti yassa puggalassa yaṃ anucchavikaṃ, taṃ tassa demi.

Even their sole favorite: even their only beloved. Agitated: trembling. I give a seat: I give to each person that which is suitable for them.

Tatthāti [Pg.273] parivesanaṭṭhāne. Sannihitanti sajjitaṃ hutvā vijjamānaṃ. Chādemīti upacchādemi, upacchādetvā upanayāmi ca, upanetvā demi, dentīpi yaṃ yassa patirūpaṃ, tadeva demīti attho.

There: in the place for serving. Ready: being prepared and available. I cover: I cover it; and having covered it, I bring it near; having brought it near, I give it. In giving, the meaning is that I give to each person only what is suitable for them.

Ummāreti dvāre. Dhovantī hatthapādeti hatthapāde dhovinī āsiṃ, dhovitvā gharaṃ samupagamāmīti yojanā.

At the threshold: at the door. Washing hands and feet: I was a washer of hands and feet; the connection is, ‘having washed, I would approach the house.’

Kocchanti massūnaṃ kesānañca ullikhanakocchaṃ. Pasādanti gandhacuṇṇādimukhavilepanaṃ. ‘‘Pasādhana’’ntipi pāṭho, pasādhanabhaṇḍaṃ. Añjaninti añjananāḷiṃ. Parikammakārikā viyāti aggakulikā vibhavasampannāpi patiparicārikā ceṭikā viya.

A brush: a brush for combing the beard and hair. Cosmetic: facial ointment such as scented powder. There is also the reading ‘adornment,’ meaning cosmetic items. Eyeliner: an eyeliner tube. Like a personal attendant: though a lady from a leading family and endowed with wealth, I was like a serving attendant, a servant girl.

Sādhayāmīti pacāmi. Bhājananti lohabhājanañca. Dhovantī paricarāmīti yojanā.

I prepare: I cook. A dish: and a metal dish. Washing, I attend: this is the connection.

Bhattikatanti katasāmibhatikaṃ. Anurattanti anurattavantiṃ. Kārikanti tassa tasseva iti kattabbassa kārikaṃ. Nihatamānanti apanītamānaṃ. Uṭṭhāyikanti uṭṭhānavīriyasampannaṃ. Analasanti tato eva akusītaṃ. Sīlavatinti sīlācārasampannaṃ. Dussateti dussati, kujjhitvā bhaṇati.

Devoted to her husband: one who is devoted to her husband. Affectionate: one who is devoted. A doer: a doer of whatever should be done. With conceit subdued: with conceit removed. Energetic: endowed with energetic effort. Not idle: hence, not lazy. Virtuous: endowed with virtue and good conduct. He reviles: he finds fault; having become angry, he speaks.

Bhaṇati āpucchahaṃ gamissāmīti ‘‘ahaṃ tumhe āpucchitvā yattha katthaci gamissāmī’’ti so mama sāmiko attano mātarañca pitarañca bhaṇati. Kiṃ bhaṇatīti ce āha – ‘‘isidāsiyā na saha vacchaṃ, ekāgārehaṃ saha vatthu’’nti. Tattha vacchanti vasissaṃ.

He says, ‘I will take leave and go’: my husband says to his own mother and father, ‘Having taken leave of you, I will go anywhere at all.’ If it is asked what he says, he says: ‘I will not live with Isidāsī; I will not live together with her in one house.’ Therein, I will live: I will dwell.

Dessāti appiyā. Alaṃ meti payojanaṃ me tāya itthīti attho. Apucchāhaṃ gamissāmīti yadi me tumhe tāya saddhiṃ saṃvāsaṃ icchatha, ahaṃ tumhe apucchitvā videsaṃ pakkamissāmi.

Hateful: displeasing. Enough for me: the meaning is, ‘I have no use for that woman.’ I will go without asking leave: if you wish me to cohabit with her, I will depart for a foreign land without asking your leave.

Tassāti mama bhattuno. Kissāti kiṃ assa tava sāmikassa. Tayā aparaddhaṃ byālikaṃ kataṃ.

Of him: of my husband. Why?: What wrong, what wicked deed, has been done by you to your husband?

Napihaṃ aparajjhanti napi ahaṃ tassa kiñci aparajjhiṃ. Ayameva vā pāṭho. Napi hiṃsemīti napi bādhemi. Dubbacananti duruttavacanaṃ. Kiṃ sakkā kātuyyeti kiṃ mayā kātuṃ ayye sakkā. Yaṃ maṃ viddessate bhattāti yasmā akāraṇeneva bhattā mayhaṃ viddessate viddessaṃ cittappakopaṃ karoti.

I do not offend him: I have not offended him in any way. Or this is the reading: I do not harm him: I do not oppress him. Harsh speech: ill-spoken words. What can be done, lady?: What is it possible for me to do, lady? That my husband hates me: because for no reason my husband hates me; he feels hatred, an agitation of mind.

Vimanāti [Pg.274] domanassikā. Puttamanurakkhamānāti attano puttaṃ mayhaṃ sāmikaṃ cittamanurakkhaṇena anurakkhantā. Jitāmhase rūpiniṃ lakkhinti jitā amhase jitā vatāmha rūpavatiṃ siriṃ, manussavesena carantiyā siridevatāya parihīnā vatāti attho.

Dejected: sorrowful. Protecting her son: protecting her own son, my husband, by guarding his mind. We are defeated by a beautiful fortune: we are defeated, alas, we are defeated by a beautiful fortune; the meaning is, alas, we are bereft of the goddess of fortune who wanders in human guise.

Aḍḍhassa gharamhi dutiyakulikassāti paṭhamasāmikaṃ upādāya dutiyassa aḍḍhassa kulaputtassa gharamhi maṃ adāsi, dento ca tato paṭhamasuṅkato upaḍḍhasuṅkena adāsi. Yena maṃ vindatha seṭṭhīti yena suṅkena maṃ paṭhamaṃ seṭṭhi vindatha paṭilabhi, tato upaḍḍhasuṅkenāti yojanā.

In the house of a wealthy man of a second family: after the first husband, my father gave me to the house of a second wealthy man of good family, and in giving me, he gave me for half the price of the first. By which the merchant got me: the connection is: for half the price by which the merchant first got me, first obtained me.

Sopīti dutiyasāmikopi. Maṃ paṭiccharayīti maṃ nīhari, so maṃ gehato nikkaḍḍhi. Upaṭṭhahantinti dāsī viya upaṭṭhahantiṃ upaṭṭhānaṃ karontiṃ. Adūsikanti adubbhanakaṃ.

He too: the second husband too. He rejected me: he sent me away; he dragged me from the house. Attending: attending upon him, performing service like a slave-girl. Blameless: not malicious.

Damakanti kāruññādhiṭṭhānatāya paresaṃ cittassa damakaṃ. Yathā pare kiñci dassanti, evaṃ attano kāyaṃ vācañca dantaṃ vūpasantaṃ katvā paradattabhikkhāya vicaraṇakaṃ. Jāmātāti duhitupati. Nikkhipa poṭṭhiñca ghaṭikañcāti tayā paridahitaṃ pilotikākhaṇḍañca bhikkhākapālañca chaḍḍehi.

A tamer: a tamer of the minds of others because of his foundation in compassion; one who wanders for alms given by others, having made his own body and speech tamed and calmed so that others might give something. Son-in-law: the husband of the daughter. Put down the bundle and the pot: discard the piece of rag-cloth you are wearing and your alms bowl.

Sopi vasitvā pakkhanti sopi bhikkhako puriso mayā saddhiṃ addhamāsamattaṃ vasitvā pakkāmi.

He too, having lived for a fortnight, departed: that mendicant too, having lived with me for about half a month, departed.

Atha naṃ bhaṇatī tātoti taṃ bhikkhakaṃ mama pitā mātā sabbo ca me ñātigaṇo vaggavaggo hutvā bhaṇati. Kathaṃ? Kiṃ te na kīrati idha tuyhaṃ kiṃ nāma na kirati na sādhiyati, bhaṇa khippaṃ. Taṃ te karihitīti taṃ tuyhaṃ karissati.

Then my father says to him: my father, mother, and all my host of relatives, having formed groups, say to that mendicant: ‘How so? What is not done for you here? What is it that is not done, not accomplished for you? Speak quickly. He will do that for you: he will do that for you.’

Yadi me attā sakkotīti yadi mayhaṃ attā attādhīno bhujisso ca hoti, alaṃ mayhaṃ isidāsiyā tāya payojanaṃ natthi, tasmā na saha vacchaṃ na saha vasissaṃ, ekaghare ahaṃ tāya saha vatthunti yojanā.

If my self were able: if my self were self-dependent and independent, then: I have had enough of Isidāsī, I have no use for her. Therefore, I will not live with her, I will not cohabit with her. The connection is: I will not dwell with her in the same house.

Vissajjito gato soti so bhikkhako pitarā vissajjito yathāruci gato. Ekākinīti ekikāva. Āpucchitūna gacchanti [Pg.275] mayhaṃ pitaraṃ vissajjetvā gacchāmi. Marituyeti marituṃ. Vāti vikappatthe nipāto.

He was dismissed and went: that monk was dismissed by my father and went as he pleased. Alone: all alone. Having taken leave, I go: having taken leave of my father, I go. To die: to die. Or: is a particle in the sense of an alternative.

Gocarāyāti bhikkhāya, tāta-kulaṃ āgacchīti yojanā.

For alms-round: for alms; he came to my father's family—this is the connection.

Tanti taṃ jinadattattheriṃ. Uṭṭhāyāsanaṃ tassā paññāpayinti uṭṭhahitvā āsanaṃ tassā theriyā paññāpesiṃ.

That one: that is, the elder nun Jinadattā. Having risen, I prepared a seat for her: having stood up, I prepared a seat for that elder nun.

Idhevāti imasmiṃ eva gehe ṭhitā. Puttakāti sāmaññavohārena dhītaraṃ anukampento ālapati. Carāhi tvaṃ dhammanti tvaṃ pabbajitvā caritabbaṃ brahmacariyādidhammaṃ cara. Dvijātīti brāhmaṇajātī.

Right here: standing in this very house. My child: he addresses his daughter compassionately with a common term. You, practice the Dhamma: you, having gone forth, should practice the Dhamma that is to be practiced, such as the holy life. Twice-born: of the brahmin caste.

Nijjaressāmīti jīrāpessāmi vināsessāmi.

I will wear it out: I will cause it to decay, I will destroy it.

Bodhinti saccābhisambodhiṃ, maggañāṇanti attho. Aggadhammanti phaladhammaṃ, arahattaṃ. Yaṃ sacchikarī dvipadaseṭṭhoti yaṃ maggaphalanibbānasaññitaṃ lokuttaradhammaṃ dvipadānaṃ seṭṭho sammāsambuddho sacchi akāsi, taṃ labhassūti yojanā.

Awakening: the perfect awakening to the truth, meaning the knowledge of the path. The highest Dhamma: the fruit of the Dhamma, arahantship. Which the best of bipeds realized: the supramundane Dhamma designated as path, fruit, and Nibbāna, which the Perfectly Self-Enlightened One, the best of bipeds, realized—may you attain that—this is the connection.

Sattāhaṃ pabbajitāti pabbajitā hutvā sattāhena. Aphassayinti phusiṃ sacchākāsiṃ.

Having gone forth for a week: having gone forth, within a week. I touched: I touched, I realized directly.

Yassayaṃ phalavipākoti yassa pāpakammassa, ayaṃ sāmikassa amanāpabhāvasaṅkhāto nissandaphalabhūto vipāko. Taṃ tava ācikkhissanti taṃ kammaṃ tava kathessāmi. Tanti ācikkhiyamānaṃ tameva kammaṃ, taṃ vā mama vacanaṃ. Ekamanāti ekaggamanā. Ayameva vā pāṭho.

Of which this is the fruit-result: this is the result—the outflow-fruit designated as an unpleasant state for its owner—of that evil kamma. I will tell you that: I will tell you that kamma. That: that very kamma being explained, or that word of mine. With a one-pointed mind: with a concentrated mind. Or this is the reading.

Nagaramhi erakaccheti evaṃnāmake nagare. So paradāraṃ asevihanti so ahaṃ parassa dāraṃ aseviṃ.

In the city of Erakaccha: in a city so named. I committed adultery with another’s wife: that I committed adultery with another’s wife.

Ciraṃ pakkoti bahūni vassasatasahassāni nirayagginā daḍḍho. Tato ca uṭṭhahitvāti tato nirayato vuṭṭhito cuto. Makkaṭiyā kucchimokkaminti vānariyā kucchimhi paṭisandhiṃ gaṇhiṃ.

Long roasted: burned for many hundreds of thousands of years by hellfire. And having arisen from there: having arisen from that hell and passed away from there. I entered a monkey's womb: I took rebirth-linking in the womb of a female monkey.

Yūthapoti yūthapati. Nillacchesīti purisabhāvassa lakkhaṇabhūtāni bījakāni nillacchesi nīhari. Tassetaṃ kammaphalanti tassa mayhaṃ etaṃ atīte katassa kammassa phalaṃ. Yathāpi gantvāna paradāranti yathā taṃ paradāraṃ atikkamitvā.

The troop leader: the leader of the troop. He plucked out: he plucked out, he removed the testicles that are the mark of manhood. This is the result of that kamma: this is the result for me of a kamma done in the past. Just as, having gone to another’s wife: just as, having transgressed against another’s wife.

Tatoti [Pg.276] makkaṭayonito. Sindhavāraññeti sindhavaraṭṭhe araññaṭṭhāne. Eḷakiyāti ajiyā.

From there: from the monkey womb. In the Sindhava forest: in a forest place in the Sindhava country. Of a ewe: of a she-goat.

Dārake parivahitvāti piṭṭhiṃ āruyha kumārake vahitvā. Kimināvaṭṭoti abhijātaṭṭhāne kimiparigatova hutvā aṭṭo aṭṭito. Akalloti gilāno, ahosīti vacanaseso.

Having carried the children: having carried the young boys after they climbed onto my back. Infested with worms: being afflicted and tormented in the place of my birth, as if surrounded by worms. Sick: ill; 'I was' is the remainder of the statement.

Govāṇijakassāti gāviyo vikkiṇitvā jīvakassa. Lākhātamboti lākhārasarattehi viya tambehi lomehi samannāgato.

Of a cattle-trader: of one who makes a living by selling cows. Lac-copper colored: endowed with copper-colored hairs as if dyed with lac-juice.

Voḍhūnāti vahitvā. Naṅgalanti sīraṃ, sakaṭañca dhārayāmīti attho. Andhovaṭṭoti kāṇova hutvā aṭṭo pīḷito.

Having carried: having carried. Plow: a plow; the meaning is, 'and I bear the cart.' Blind and afflicted: having become one-eyed, I was afflicted and oppressed.

Vīthiyāti nagaravīthiyaṃ. Dāsiyā ghare jātoti gharadāsiyā kucchimhi jāto. ‘‘Vaṇṇadāsiyā’’tipi vadanti. Neva mahilā na purisoti itthīpi purisopi na homi, jātinapuṃsakoti attho.

In the street: in the city street. Born in the house of a female slave: born in the womb of a household female slave. Some also say, 'of a low-caste slave.' Neither woman nor man: I am neither female nor male; the meaning is a eunuch by birth.

Tiṃsativassamhi matoti napuṃsako hutvā tiṃsavassakāle mato. Sākaṭikakulamhīti sūtakakule. Dhanikapurisapātabahulamhīti iṇāyikānaṃ purisānaṃ adhipatanabahule bahūhi iṇāyikehi abhibhavitabbe.

Died in my thirtieth year: having been a eunuch, I died at the age of thirty. In a carter's family: in a charioteer's family. Full of the attacks of creditors: where one is liable to be overpowered by many creditors.

Ussannāyāti upacitāya. Vipulāyāti mahatiyā. Vaḍḍhiyāti iṇavaḍḍhiyā. Okaḍḍhatīti avakaḍḍhati. Kulagharasmāti mama jātakulagehato.

Abundant: accumulated. Extensive: large. By the increase: by the interest on a debt. Drags me down: drags down. From the family home: from the home of the family of my birth.

Orundhatassa puttoti assa satthavāhassa putto, mayi paṭibaddhacitto nāmena giridāso nāma avarundhati attano pariggahabhāvena gehe karoti.

The son ... confines me: The son of that caravan leader, named Giridāsa, whose mind was attached to me, confines me; that is, he keeps me in his house as his own possession.

Anurattā bhattāranti bhattāraṃ anuvattikā. Tassāhaṃ viddesanamakāsinti tassa bhattuno taṃ bhariyaṃ sapattiṃ viddesanakammaṃ akāsiṃ. Yathā taṃ so kujjhati, evaṃ paṭipajjiṃ.

Devoted to her husband: following her husband. I performed an act of alienation against her: I performed an act of alienation against that wife of the husband, my co-wife. I acted in such a way that he would become angry with her.

Yaṃ [Pg.277] maṃ apakīritūna gacchantīti yaṃ dāsī viya sakkaccaṃ upaṭṭhahantiṃ maṃ tattha tattha patino apakiritvā chaḍḍetvā anapekkhā apagacchanti. Etaṃ tassā mayhaṃ tadā katassa paradārikakammassa sapattiṃ viddesanakammassa ca nissandaphalaṃ. Tassapi anto kato mayāti tassapi tathā anunayapāpakakammassa dāruṇassa pariyanto idāni mayā aggamaggaṃ adhigacchantiyā kato, ito paraṃ kiñci dukkhaṃ natthīti. Yaṃ panettha antarantarā na vibhattaṃ, taṃ vuttanayattā uttānatthameva.

That they, having rejected me, go: that the husbands, though I served them diligently like a slave woman, would reject and abandon me here and there without concern and go away. This is the outflow-fruit of the kamma of adultery and the kamma of alienating my co-wife that I performed then. An end has been made by me to that too: an end to that terrible, evil kamma of seduction has now been made by me, who am attaining the supreme path. Henceforth, there is no suffering at all. Whatever has not been analyzed here and there in this text is of clear meaning because of the method already stated.

Isidāsītherīgāthāvaṇṇanā niṭṭhitā.

The commentary on the Verses of the Elder Nun Isidāsī is concluded.

Cattālīsanipātavaṇṇanā niṭṭhitā.

The commentary on the Chapter of Forty is concluded.

16. Mahānipāto

16. The Great Chapter

1. Sumedhātherīgāthāvaṇṇanā

1. The Commentary on the Verses of the Elder Nun Sumedhā

Mahānipāte [Pg.278] mantāvatiyā nagaretiādikā sumedhāya theriyā gāthā. Ayampi purimabuddhesu katādhikārā tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinantī, sakkaccaṃ vimokkhasambhāre sambhārentī koṇāgamanassa bhagavato kāle kulagehe nibbattitvā viññutaṃ patvā, attano sakhīhi kuladhītāhi saddhiṃ ekajjhāsayā hutvā mahantaṃ ārāmaṃ kāretvā buddhappamukhassa bhikkhusaṅghassa niyyādesi. Sā tena puññakammena kāyassa bhedā tāvatiṃsaṃ upagacchi. Tattha yāvatāyukaṃ dibbasampattiṃ anubhavitvā tato cutā yāmesu upapajji. Tato cutā tusitesu, tato cutā nimmānaratīsu, tato cutā paranimmitavasavattīsūti anukkamena pañcasu kāmasaggesu uppajjitvā tattha tattha devarājūnaṃ mahesī hutvā tato cutā kassapassa bhagavato kāle mahāvibhavassa seṭṭhino dhītā hutvā anukkamena viññutaṃ patvā sāsane abhippasannā hutvā ratanattayaṃ uddissa uḷārapuññakammaṃ akāsi.

In the Great Collection are the verses of the Elder Nun Sumedhā, which begin: 'In the city of Mantāvatī…' She, too, having made her aspiration under previous Buddhas, accumulated in various existences wholesome kamma that serves as a basis for liberation. Diligently gathering the requisites for deliverance, she was reborn in a good family during the time of the Blessed One Koṇāgamana. Having reached maturity, she and her friends, daughters of good families, being of a single resolve, had a great monastery built and presented it to the Saṅgha of bhikkhus headed by the Buddha. Through that meritorious deed, with the breakup of the body, she was reborn in the Tāvatiṃsa heaven. There she experienced divine bliss for the duration of her lifespan. When she passed away from there, she was reborn among the Yāma devas. Passing away from there, she was reborn among the Tusita devas; passing away from there, among the Nimmānaratī devas; and passing away from there, among the Paranimmitavasavattī devas. Thus she was successively reborn in the five celestial sense-sphere realms, where she became the chief queen of the deva kings. Passing away from there, during the time of the Blessed One Kassapa, she was born as the daughter of a very wealthy treasurer. Having gradually reached maturity, she gained faith in the Dispensation and performed a great meritorious deed dedicated to the Three Jewels.

Tattha yāvajīvaṃ dhammūpajīvinī kusaladhammaniratā hutvā tato cutā tāvatiṃsesu nibbattitvā aparāparaṃ sugatīsuyeva saṃsarantī, imasmiṃ buddhuppāde mantāvatīnagare koñcassa nāma rañño dhītā hutvā nibbatti. Tassā mātāpitaro sumedhāti nāmaṃ akaṃsu. Taṃ anukkamena vuddhippattavayappattakāle mātāpitaro ‘‘vāraṇavatīnagare anikarattassa nāma rañño dassāmā’’ti sammantesuṃ. Sā pana daharakālato paṭṭhāya attano samānavayāhi rājakaññāhi dāsijanehi ca saddhiṃ bhikkhunupassayaṃ gantvā bhikkhunīnaṃ santike dhammaṃ sutvā cirakālato paṭṭhāya katādhikāratāya saṃsāre jātasaṃvegā sāsane abhippasannā hutvā vayappattakāle kāmehi vinivattitamānasā ahosi. Tena sā mātāpitūnaṃ ñātīnaṃ sammantanaṃ sutvā ‘‘na mayhaṃ gharāvāsena kiccaṃ, pabbajissāmaha’’nti āha. Taṃ mātāpitaro gharāvāse niyojentā nānappakārena yācantāpi saññāpetuṃ nāsakkhiṃsu. Sā ‘‘evaṃ me [Pg.279] pabbajituṃ labbhatī’’ti khaggaṃ gahetvā sayameva attano kese chinditvā te eva kese ārabbha paṭikkūlamanasikāraṃ pavattentī tattha katādhikāratāya bhikkhunīnaṃ santike manasikāravidhānassa sutapubbattā ca asubhanimittaṃ uppādetvā tattha paṭhamajjhānaṃ adhigacchi. Adhigatapaṭhamajjhānā ca attanā gharāvāse uyyojetuṃ upagate mātāpitaro ādiṃ katvā antojanaparijanaṃ sabbaṃ rājakulaṃ sāsane abhippasannaṃ kāretvā gharato nikkhamitvā bhikkhunupassayaṃ gantvā pabbaji. Pabbajitvā ca vipassanaṃ paṭṭhapetvā sammadeva paripakkañāṇā vimuttiparipācanīyānaṃ dhammānaṃ visesitāya na cirasseva saha paṭisambhidāhi arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. therī 2.1.1-19) –

In that life, living in accordance with the Dhamma and delighting in wholesome states, she passed away and was reborn in the Tāvatiṃsa heaven. Wandering on through happy destinations, during this Buddha-era she was reborn in the city of Mantāvatī as the daughter of King Koñca. Her parents named her Sumedhā. When she came of age, her parents conferred: 'We will give her to King Anikaratta of Vāraṇavatī.' But from a young age, she had been going with her friends, other princesses, and their maids to the nunnery. Having heard the Dhamma from the bhikkhunīs, because of her past aspiration she felt a sense of spiritual urgency about saṃsāra and gained faith in the Dispensation. When she came of age, her mind had turned away from sensual pleasures. Therefore, when she heard the decision of her parents and relatives, she said: 'I have no need for the household life. I will go forth!' Though her parents pleaded with her in many ways, trying to get her to stay in the household life, they were unable to convince her. Thinking, 'In this way I can obtain the going forth,' she took a sword and cut off her own hair. Taking those very hairs as her object, she developed the contemplation on repulsiveness. Because of her past aspiration and because she had previously heard the method of contemplation from the bhikkhunīs, she produced the sign of foulness and attained the first jhāna. Having attained the first jhāna, she inspired faith in the Dispensation in her parents, who had come to persuade her to stay in the household life, and in the entire royal family, including the inner-circle and the attendants. Then, leaving home, she went to the nunnery and went forth. Having gone forth, she established insight. Since her knowledge was fully mature and her qualities ripening for liberation were exceptional, before long she attained arahantship together with the analytical knowledges. Therefore it was said in the Apadāna (Apa. Thī. 2.1.1–19):

‘‘Bhagavati koṇāgamane, saṅghārāmamhi navanivesamhi;

Sakhiyo tisso janiyo, vihāradānaṃ adāsimha.

“When the Blessed One Koṇāgamana was in a newly founded monastery for the Saṅgha, we three women friends gave the gift of a dwelling.

‘‘Dasakkhattuṃ satakkhattuṃ, dasasatakkhattuṃ satāni ca satakkhattuṃ;

Devesu upapajjimha, ko pana vādo manussesu.

“Ten times, a hundred times, a thousand times, and a hundred times a hundred, we were reborn among the devas; what need then to speak of rebirth among humans?

‘‘Devesu mahiddhikā ahumha, mānusakamhi ko pana vādo;

Sattaratanassa mahesī, itthiratanaṃ ahaṃ āsiṃ.

“We were of great spiritual power among the devas; what need then to speak of the human state? I was the chief queen of a possessor of the seven treasures; I was myself the woman-treasure.

‘‘Idha sañcitakusalā, susamiddhakulappajā;

Dhanañjānī ca khemā ca, ahampi ca tayo janā.

“Having accumulated wholesome kamma here, born into prosperous families, were Dhanañjānī, Khemā, and I—we three persons.

‘‘Ārāmaṃ sukataṃ katvā, sabbāvayavamaṇḍitaṃ;

Buddhappamukhasaṅghassa, niyyādetvā pamoditā.

“Having made a beautiful park, adorned with all its components, we presented it to the Saṅgha headed by the Buddha and rejoiced.

‘‘Yattha yatthūpapajjāmi, tassa kammassa vāhasā;

Devesu aggataṃ pattā, manussesu tatheva ca.

“Wherever I was reborn, carried by the force of that kamma, I attained the foremost position among the devas, and likewise among humans.

‘‘Imasmiṃyeva kappamhi, brahmabandhu mahāyaso;

Kassapo nāma gottena, uppajji vadataṃ varo.

“In this very aeon, a kinsman of Brahmā, of great fame, Kassapa by clan, arose—the best of speakers.

‘‘Upaṭṭhāko mahesissa, tadā āsi narissaro;

Kāsirājā kikī nāma, bārāṇasipuruttame.

“At that time, the lord of men, King Kikī of Kāsī, was the supporter of the Great Seer in the excellent city of Bārāṇasī.

‘‘Tassāsuṃ [Pg.280] satta dhītaro, rājakaññā sukhedhitā;

Buddhopaṭṭhānaniratā, brahmacariyaṃ cariṃsu tā.

“He had seven daughters, princesses raised in comfort; delighting in attending on the Buddha, they lived the holy life.

‘‘Tāsaṃ sahāyikā hutvā, sīlesu susamāhitā;

Datvā dānāni sakkaccaṃ, agāreva vataṃ cariṃ.

“Having become their companion, well-composed in virtue, having given gifts respectfully, I observed the special vows even while at home.

‘‘Tena kammena sukatena, cetanāpaṇidhīhi ca;

Jahitvā mānusaṃ dehaṃ, tāvatiṃsūpagā ahaṃ.

“By that well-done kamma, and by my volition and aspiration, having abandoned the human body, I went to the Tāvatiṃsa heaven.

‘‘Tato cutā yāmamagaṃ, tatohaṃ tusitaṃ gatā;

Tato ca nimmānaratiṃ, vasavattipuraṃ gatā.

“Passing away from there, I went to the Yāma world; from there I went to the Tusita heaven. From there I went to the Nimmānarati heaven, and then to the city of the Vasavattī devas.

‘‘Yattha yatthūpapajjāmi, puññakammasamohitā;

Tattha tattheva rājūnaṃ, mahesittamahārayiṃ.

“Wherever I was reborn, brought there by my meritorious kamma, right there I exercised the chief queenship of kings.

‘‘Tato cutā manussatte, rājūnaṃ cakkavattinaṃ;

Maṇḍalīnañca rājūnaṃ, mahesittamakārayiṃ.

“Passing away from there, in the human state, I exercised the chief queenship for wheel-turning monarchs and for regional kings.

‘‘Sampattimanubhotvāna, devesu mānusesu ca;

Sabbattha sukhitā hutvā, nekajātīsu saṃsariṃ.

“Having experienced success among devas and humans, being happy everywhere, I wandered through many births.

‘‘So hetu so pabhavo, tammūlaṃ sāva sāsane khantī;

Taṃ paṭhamasamodhānaṃ, taṃ dhammaratāya nibbānaṃ.

“That was the cause, that the source, that the root: my patient acceptance in the Dispensation. That was the first convergence; that delight in the Dhamma led to Nibbāna.

‘‘Kilesā jhāpitā mayhaṃ, bhavā sabbe samūhatā;

Nāgīva bandhanaṃ chetvā, viharāmi anāsavā.

“My defilements are burnt up; all states of existence are eradicated. Like a she-elephant who has broken her bonds, I dwell free of taints.

‘‘Svāgataṃ vata me āsi, buddhaseṭṭhassa santike;

Tisso vijjā anuppattā, kataṃ buddhassa sāsanaṃ.

“A good coming it was for me to be in the presence of the best of Buddhas. The three true knowledges have been attained; the Buddha’s teaching has been done.

‘‘Paṭisambhidā catasso, vimokkhāpi ca aṭṭhime;

Chaḷabhiññā sacchikatā, kataṃ buddhassa sāsana’’nti.

“The four analytical knowledges, and also these eight liberations, the six direct knowledges have been realized; the Buddha’s teaching has been done.”

Arahattaṃ pana patvā attano paṭipattiṃ paccavekkhitvā udānavasena –

Having attained arahantship, reviewing her own practice, she uttered this inspired utterance:

450.

450.

‘‘Mantāvatiyā nagare, rañño koñcassa aggamahesiyā;

Dhītā āsiṃ sumedhā, pasāditā sāsanakarehi.

“In the city of Mantāvatī, I was the daughter of the chief queen of King Koñca. I was Sumedhā, who had faith in the exemplars of the Dispensation.

451.

451.

‘‘Sīlavatī cittakathā, bahussutā buddhasāsane vinitā;

Mātāpitaro upagamma, bhaṇati ubhayo nisāmetha.

“Virtuous, an eloquent speaker, learned, and trained in the Buddha’s Dispensation, she approached her mother and father and said: ‘Listen, both of you.’

452.

452.

‘‘Nibbānābhiratāhaṃ[Pg.281], asassataṃ bhavagataṃ yadipi dibbaṃ;

Kimaṅgaṃ pana tucchā kāmā, appassādā bahuvighātā.

“I delight in Nibbāna. Any state of existence is impermanent, even a divine one. What then to say of sensual pleasures, which are hollow, of little gratification, and fraught with vexation?

453.

453.

‘‘Kāmā kaṭukā āsī, visūpamā yesu mucchitā bālā;

Te dīgharattaṃ niraye, samappitā haññante dukkhitā.

“Sensual pleasures are bitter, comparable to poison; fools are infatuated with them. For a long time they are consigned to hell, where, afflicted with suffering, they are tormented.

454.

454.

‘‘Socanti pāpakammā, vinipāte pāpavaddhino sadā;

Kāyena ca vācāya ca, manasā ca asaṃvutā bālā.

“Those of evil kamma grieve; fools, ever increasing evil in the plane of misery, are unrestrained in body, speech, and mind.

455.

455.

‘‘Bālā te duppaññā, acetanā dukkhasamudayoruddhā;

Desente ajānantā, na bujjhare ariyasaccāni.

“Those fools are of weak wisdom, unthinking, obstructed by the origin of suffering. Though it is being taught, being ignorant they do not awaken to the Noble Truths.

456.

456.

‘‘Saccāni ‘amma’buddhavaradesi, tāni te bahutarā ajānantā ye;

Abhinandanti bhavagataṃ, pihenti devesu upapattiṃ.

“‘Mother, the best of Buddhas has taught the truths, but the many who do not know them delight in any state of existence; they long for rebirth among the devas.

457.

457.

‘‘Devesupi upapatti, asassatā bhavagate aniccamhi;

Na ca santasanti bālā, punappunaṃ jāyitabbassa.

“Rebirth even among the devas is not lasting, within the impermanent state of existence. But fools are not terrified at having to be born again and again.

458.

458.

‘‘Cattāro vinipātā, duve ca gatiyo kathañci labbhanti;

Na ca vinipātagatānaṃ, pabbajjā atthi nirayesu.

“Four are the planes of misery, and two destinations are obtained only with difficulty. For those who have gone to a plane of misery, 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 concern, I will strive for the abandoning of birth and death.

460.

460.

‘‘Kiṃ bhavagate abhinandi, tena kāyakalinā asārena;

Bhavataṇhāya nirodhā, anujānātha pabbajissāmi.

“Why delight in any state of existence with this worthless, impure body? For the sake of the cessation of craving for existence, permit me. I will go forth.

461.

461.

‘‘Buddhānaṃ uppādo, vivajjito akkhaṇo khaṇo laddho;

Sīlāni brahmacariyaṃ, yāvajīvaṃ na dūseyyaṃ.

“The arising of a Buddha has occurred, an inopportune birth has been avoided, the opportune moment has been gained. I would not defile my virtue and the holy life as long as I live.

462.

462.

‘‘Evaṃ bhaṇati sumedhā, mātāpitaro ‘na tāva āhāraṃ;

Āharissaṃ gahaṭṭhā, maraṇavasaṃ gatāva hessāmi’.

Thus spoke Sumedhā: ‘Mother and father, I will not take food while remaining a householder; I will surely come under the sway of death.’

463.

463.

‘‘Mātā dukkhitā rodati pitā ca;

Assā sabbaso samabhihato;

Ghaṭenti saññāpetuṃ, pāsādatale chamāpatitaṃ.

“Her mother, afflicted, weeps, and her father too. Utterly stricken, they try to persuade her as she lies fallen on the ground on the palace terrace.

464.

464.

‘‘Uṭṭhehi [Pg.282] puttaka kiṃ soci, tena dinnāsi vāraṇavatimhi;

Rājā anīkaratto, abhirūpo tassa tvaṃ dinnā.

“‘Rise, my child, why do you grieve? You have been given to the one in Vāraṇavatī. King Anīkaratta is handsome; to him you have been given.’

465.

465.

‘‘Aggamahesī bhavissasi, anikarattassa rājino bhariyā;

Sīlāni brahmacariyaṃ, pabbajjā dukkarā puttaka.

“‘You will be the chief queen, the wife of King Anīkaratta. Virtue, the holy life, the going forth—these are difficult, my child.’

466.

466.

‘‘Rajje āṇā dhanamissariyaṃ, bhogā sukhā daharikāsi;

Bhuñjāhi kāmabhoge, vāreyyaṃ hotu te putta.

“‘In the kingdom there is command, wealth, and sovereignty, enjoyments, and happiness. You are young. Enjoy sensual pleasures. Let the marriage take place 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: ‘Do not speak so! Any state of existence is worthless. For me there will be either the going forth or death; there will certainly be no marriage.’

468.

468.

‘‘Kimiva pūtikāyamasuciṃ, savanagandhaṃ bhayānakaṃ kuṇapaṃ;

Abhisaṃviseyyaṃ bhastaṃ, asakiṃ paggharitaṃ asucipuṇṇaṃ.

‘How could I consort with this foul, impure body, a terrifying corpse with a putrid stench, a leather bag constantly oozing, full of impurity?’

469.

469.

‘‘Kimiva tahaṃ jānantī, vikūlakaṃ maṃsasoṇitupalittaṃ;

Kimikulalayaṃ sakuṇabhattaṃ, kaḷevaraṃ kissa diyatīti.

‘Knowing it to be such—repulsive, smeared with flesh and blood, an abode for worms, food for birds—for what is this body given away?’

470.

470.

‘‘Nibbuyhati susānaṃ, aciraṃ kāyo apetaviññāṇo;

Chuddho kaḷiṅgaraṃ viya, jigucchamānehi ñātīhi.

‘Soon this body, bereft of consciousness, is carried out to the charnel ground, discarded like a useless log, despised by its own relatives.’

471.

471.

‘‘Chuddhūna naṃ susāne, parabhattaṃ nhāyanti jigucchantā;

Niyakā mātāpitaro, kiṃ pana sādhāraṇā janatā.

‘When their own mother and father have discarded it in the charnel ground, a meal for other creatures, they bathe, feeling disgust. What then of ordinary people?’

472.

472.

‘‘Ajjhositā asāre, kaḷevare aṭṭhinhārusaṅghāte;

Kheḷassuccārassavaparipuṇṇe pūtikāyamhi.

‘They are attached to this worthless body, a framework of bones and sinews, this putrid frame filled with spittle, tears, feces, and urine.’

473.

473.

‘‘Yo 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, rooted in birth, suffering. Wisely investigating this, for what reason should I desire marriage?’

475.

475.

‘‘Divase divase tisatti, satāni navanavā pateyyuṃ kāyamhi;

Vassasatampi ca ghāto, seyyo dukkhassa cevaṃ khayo.

‘If three hundred brand-new spears were to fall upon my body day after day, and this slaughter were to last for a hundred years, it would be better, for in this way suffering is destroyed.’

476.

476.

‘‘Ajjhupagacche [Pg.283] ghātaṃ, yo viññāyevaṃ satthuno vacanaṃ;

Dīgho tesaṃ saṃsāro, punappunaṃ haññamānānaṃ.

Having thus understood the Teacher's word, one should accept that slaughter; long is the saṃsāra for those who are slain again and again.

477.

477.

‘‘Devesu manussesu ca, tiracchānayoniyā asurakāye;

Petesu ca nirayesu ca, aparimitā dissante ghātā.

‘Among gods and humans, in the animal realm and the host of asuras, among the departed and in the hells, countless slaughters are seen.’

478.

478.

‘‘Ghātā nirayesu bahū, vinipātagatassa pīḷiyamānassa;

Devesupi attāṇaṃ, nibbānasukhā paraṃ natthi.

‘Many are the slaughters in the hells for one gone to the plane of misery, being tormented. Even among the gods there is no protection; there is no bliss higher 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; free from anxiety, they strive for the abandoning of birth and death.’

480.

480.

‘‘Ajjeva tātabhinikkhamissaṃ, bhogehi kiṃ asārehi;

Nibbinnā me kāmā, vantasamā tālavatthukatā.

‘Today itself, father, I will go forth! What use are these worthless enjoyments? I am disenchanted with sensual pleasures; they are like vomit, made into a palm-stump.’

481.

481.

‘‘Sā cevaṃ bhaṇati pitaramanīkaratto, ca yassa sā dinnā;

Upayāsi vāraṇavate, vāreyyamupaṭṭhite kāle.

She spoke thus to her father. And Anīkaratta, to whom she had been given, approached Vāraṇavatī when the time for the wedding had arrived.

482.

482.

‘‘Atha asitanicitamuduke, kese khaggena chindiya sumedhā;

Pāsādaṃ pidahitvā, paṭhamajjhānaṃ samāpajji.

Then, having cut off her dark, thick, and soft hair with a sword, the wise Sumedhā, having barred the door to the palace, entered and remained in the first jhāna.

483.

483.

‘‘Sā ca tahiṃ samāpannā, anīkaratto ca āgato nagaraṃ;

Pāsāde ca sumedhā, aniccasaññaṃ subhāveti.

While she was absorbed in that attainment, Anīkaratta arrived in the city. And in the palace, Sumedhā was developing well 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 body adorned with jewels and gold, with hands folded in reverence, he begged Sumedhā:

485.

485.

‘‘Rajje āṇā dhanamissariyaṃ, bhogā sukhā daharikāsi;

Bhuñjāhi kāmabhoge, kāmasukhā dullabhā loke.

‘The kingdom, command, wealth, and sovereignty will be yours, along with enjoyments and pleasures, for you are young. Enjoy sensual pleasures; such pleasures are rare in the world.’

486.

486.

‘‘Nissaṭṭhaṃ 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 downcast; your mother and father are grieving.’

487.

487.

‘‘Taṃ taṃ bhaṇati sumedhā, kāmehi anatthikā vigatamohā;

Mā kāme abhinandi, kāmesvādīnavaṃ passa.

To him Sumedhā replied, she who had no need for sensual pleasures, her delusion gone: ‘Do not delight in sensual pleasures; see the danger in them.’

488.

488.

‘‘Cātuddīpo rājā, mandhātā āsi kāmabhoginamaggo;

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 [Pg.284] ratanāni vasseyya, vuṭṭhimā dasadisā samantena;

Na catthi titti kāmānaṃ, atittāva maranti narā.

‘Even if a cloud were to rain the seven treasures all around in the ten directions, there is no satisfaction in sensual pleasures; people die still unsated.’

490.

490.

‘‘Asisūnūpamā kāmā, kāmā sappasiropamā;

Ukkopamā anudahanti, aṭṭhikaṅkalasannibhā.

‘Sensual pleasures are like a butcher’s knife; sensual pleasures are like a snake’s head. They burn like a torch; they are comparable to a skeleton.’

491.

491.

‘‘Aniccā adhuvā kāmā, bahudukkhā mahāvisā;

Ayoguḷova santatto, aghamūlā dukhapphalā.

‘Impermanent and unstable are sensual pleasures, full of suffering, a great poison; like a heated iron ball, they are rooted in misery and bear painful fruit.’

492.

492.

‘‘Rukkhaphalūpamā kāmā, maṃsapesūpamā dukhā;

Supinopamā vañcaniyā, kāmā yācitakūpamā.

‘Sensual pleasures are like the fruit of a tree, painful like a piece of meat; they are deceptive like a dream, they are 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 tumor, misery, and trouble. They are like a pit of embers, the root of misery, fear, and slaughter.’

494.

494.

‘‘Evaṃ bahudukkhā kāmā, akkhātā antarāyikā;

Gacchatha na me bhavagate, vissāso atthi attano.

‘Thus sensual pleasures involve much suffering; they are declared to be obstacles. Go away! I have no trust in myself in regard to continued 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 burning? Pursued by aging and death, one must strive for their destruction.’

496.

496.

‘‘Dvāraṃ apāpuritvānahaṃ, mātāpitaro anīkarattañca;

Disvāna chamaṃ nisinne, rodante idamavocaṃ.

‘Having opened the door, I saw my mother and father and Anīkaratta sitting on the ground weeping, and I spoke these words to them:

497.

497.

‘‘Dīgho bālānaṃ saṃsāro, punappunañca rodataṃ;

Anamatagge pitu maraṇe, bhātu vadhe attano ca vadhe.

‘Long is saṃsāra for fools, who weep again and again in this beginningless round at a father’s death, a brother’s slaughter, and their own slaughter.’

498.

498.

‘‘Assu thaññaṃ rudhiraṃ, saṃsāraṃ anamataggato saratha;

Sattānaṃ saṃsarataṃ, sarāhi aṭṭhīnañca sannicayaṃ.

‘Remember your tears, mother’s milk, and blood shed while wandering in beginningless saṃsāra. Remember the heap of bones of beings wandering on.’

499.

499.

‘‘Sara caturodadhī, upanīte assuthaññarudhiramhi;

Sara ekakappamaṭṭhīnaṃ, sañcayaṃ vipulena samaṃ.

‘Remember that your tears, milk, and blood are more than the waters in the four great oceans. Remember the heap of your bones from a single eon, a pile as high as Mount Vepulla.’

500.

500.

‘‘Anamatagge saṃsarato, mahiṃ jambudīpamupanītaṃ;

Kolaṭṭhimattaguḷikā, mātā mātusveva nappahonti.

‘For one wandering in this beginningless round, if one were to make pills the size of jujube stones from all the earth in Jambudīpa, saying, “This is for my mother, this for my mother’s mother,” the supply of mothers would not be exhausted.’

501.

501.

‘‘Tiṇakaṭṭhasākhāpalāsaṃ, upanītaṃ anamataggato sara;

Caturaṅgulikā ghaṭikā, pitupitusveva nappahonti.

‘Remember this: if one were to collect all the grass, sticks, branches, and leaves in Jambudīpa and cut them into four-inch counters, saying, “This is for my father, this for my father’s father,” the supply of fathers would not be exhausted.’

502.

502.

‘‘Sara [Pg.285] kāṇakacchapaṃ pubbasamudde, aparato ca yugachiddaṃ;

Siraṃ tassa ca paṭimukkaṃ, manussalābhamhi opammaṃ.

‘Remember the simile for the difficulty of gaining a human birth: a blind turtle in the eastern ocean and a yoke with a single hole in the western. Remember its head being thrust through that hole.’

503.

503.

‘‘Sara rūpaṃ pheṇapiṇḍopamassa, kāyakalino asārassa;

Khandhe passa anicce, sarāhi niraye bahuvighāte.

‘Remember that form is like a lump of foam, that this vile body is worthless. See the aggregates as impermanent; remember the hells with their many torments.’

504.

504.

‘‘Sara kaṭasiṃ vaḍḍhente, punappunaṃ tāsu tāsu jātīsu;

Sara kumbhīlabhayāni ca, sarāhi cattāri saccāni.

‘Remember how you have filled the charnel grounds, again and again in birth after birth. 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 your drinking the five-bitter medicine? For all sensual delights are far more bitter than that five-bitter medicine.’

506.

506.

‘‘Amatamhi vijjamāne, kiṃ tava kāmehi ye pariḷāhā;

Sabbā hi kāmaratiyo, jalitā kuthitā kampitā santāpitā.

‘When the Deathless is available, what use have you for sensual pleasures, which are a fever? For all sensual delights are ablaze, seething, trembling, and scorched.’

507.

507.

‘‘Asapattamhi samāne, kiṃ tava kāmehi ye bahusapattā;

Rājaggicoraudakappiyehi, sādhāraṇā kāmā bahusapattā.

‘When the rival-less state is available, what use have you for sensual pleasures, which have many rivals? Sensual pleasures are shared with kings, fire, thieves, water, and unloved heirs; they have many rivals.’

508.

508.

‘‘Mokkhamhi vijjamāne, kiṃ tava kāmehi yesu vadhabandho;

Kāmesu hi asakāmā, vadhabandhadukhāni anubhonti.

‘When liberation is available, what use have you for sensual pleasures, in which are found execution and bondage? For those attached to sensual pleasures experience the suffering of execution and bondage.’

509.

509.

‘‘Ādīpitā tiṇukkā, gaṇhantaṃ dahanti neva muñcantaṃ;

Ukkopamā hi kāmā, dahanti ye te na muñcanti.

‘Like blazing torches of grass, they burn one who grasps, not one who lets go. Sensual pleasures are like torches—they burn those who do not let them go.’

510.

510.

‘‘Mā appakassa hetu, kāmasukhassa vipulaṃ jahī sukhaṃ;

Mā puthulomova baḷisaṃ, gilitvā pacchā vihaññasi.

‘Do not, for the sake of a little sensual pleasure, abandon a vast happiness. Do not, like a pūthuloma fish swallowing a hook, be tormented later.’

511.

511.

‘‘Kāmaṃ kāmesu damassu, tāva sunakhova saṅkhalābaddho;

Kāhinti khu taṃ kāmā, chātā sunakhaṃva caṇḍālā.

‘Restrain your desire for sensual pleasures, you who are like a dog bound with a chain. For sensual pleasures will deal with you just as outcastes deal with a hungry dog.’

512.

512.

‘‘Aparimitañca dukkhaṃ, bahūni ca cittadomanassāni;

Anubhohisi kāmayutto, paṭinissaja addhuve kāme.

‘Attached to sensual pleasures, you will experience limitless suffering and many kinds of mental grief. Relinquish these unstable sensual pleasures!’

513.

513.

‘‘Ajaramhi vijjamāne, kiṃ tava kāmehi yesu jarā;

Maraṇabyādhigahitā, sabbā sabbattha jātiyo.

‘When the Ageless is available, what use have you for sensual pleasures, which are subject to aging? All beings in every birth are gripped by death and disease.’

514.

514.

‘‘Idamajaramidamamaraṃ, idamajarāmaraṃ padamasokaṃ;

Asapattamasambādhaṃ, akhalitamabhayaṃ nirupatāpaṃ.

‘This is the ageless, this the deathless, this ageless and deathless state is sorrowless, without rivals, without confinement, secure, fearless, and without affliction.’

515.

515.

‘‘Adhigatamidaṃ [Pg.286] bahūhi, amataṃ ajjāpi ca labhanīyamidaṃ;

Yo yoniso payuñjati, na ca sakkā aghaṭamānena.

‘This Deathless has been attained by many, and even today it can be attained by one who strives wisely; but it cannot be won by one who is unexerting.’

516.

516.

‘‘Evaṃ bhaṇati sumedhā, saṅkhāragate ratiṃ alabhamānā;

Anunentī anikarattaṃ, kese ca chamaṃ khipi sumedhā.

Thus spoke Sumedhā, finding no delight in conditioned existence. While she was instructing Anīkaratta, Sumedhā threw her hair upon the ground.

517.

517.

‘‘Uṭṭhāya anikaratto, pañjaliko yācatassā pitaraṃ so;

Vissajjetha sumedhaṃ, pabbajituṃ vimokkhasaccadassā.

Rising up, Anīkaratta, with hands folded in reverence, begged her father: ‘Release Sumedhā! Let her go forth to 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 danger. While training for the highest fruit, she realized the six higher knowledges.

519.

519.

‘‘Acchariyamabbhutaṃ taṃ, nibbānaṃ āsi rājakaññāya;

Pubbenivāsacaritaṃ, yathā byākari pacchime kāle.

It was marvelous, it was wonderful, how the princess attained Nibbāna, and how at the final time she declared the story of her previous lives.

520.

520.

‘‘Bhagavati koṇāgamane, saṅghārāmamhi navanivesamhi;

Sakhiyo tisso janiyo, vihāradānaṃ adāsimha.

‘During the time of the Blessed One Koṇāgamana, at a newly established monastery, we three women, who were friends, gave the gift of a dwelling.’

521.

521.

‘‘Dasakkhattuṃ satakkhattuṃ, dasasatakkhattuṃ satāni ca satakkhattuṃ;

Devesu upapajjimha, ko pana vādo manussesu.

‘Ten times, a hundred times, a thousand times, and a hundred times a hundred times we were reborn among the gods—what then 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 gods—what then to say of the human state? I was the chief queen of a possessor of the seven treasures; I was his woman-treasure.’

523.

523.

‘‘So hetu so pabhavo, taṃ mūlaṃ sāva sāsane khantī;

Taṃ paṭhamasamodhānaṃ, taṃ dhammaratāya nibbānaṃ.

‘That was the cause, that the origin, that the root—that very acceptance of the teaching. That was our first encounter with it, which led to delight in the Dhamma and to Nibbāna.’

524.

524.

‘‘Evaṃ karonti ye saddahanti, vacanaṃ anomapaññassa;

Nibbindanti bhavagate, nibbinditvā virajjantī’’ti. –

‘Thus do those who have faith act, heeding the word of the one of peerless wisdom. They become disenchanted with becoming; through disenchantment, they become dispassionate.’

Imā gāthā abhāsi.

Thus she uttered these verses.

Tattha mantavatiyā nagareti mantavatīti evaṃnāmake nagare. Rañño koñcassāti koñcassa nāma rañño mahesiyā kucchimhi jātā dhītā āsiṃ. Sumedhāti nāmena sumedhā. Pasāditā sāsanakarehīti satthusāsanakarehi ariyehi dhammadesanāya sāsane pasāditā sañjātaratanattayappasādā katā.

Therein, the words ‘in the city of Mantavatī’ mean in the city named Mantavatī. The words ‘of King Koñca’ mean: I was the daughter of the king named Koñca, born in the womb of his chief queen. ‘Sumedhā’ means Sumedhā by name. ‘Inspired by the makers of the teaching’ means: through the Dhamma-talks of the noble ones who carry out the Teacher’s teaching, she gained faith in the teaching and was brought to a state of confidence in the Three Jewels.

Sīlavatīti [Pg.287] ācārasīlasampannā. Cittakathāti cittadhammakathā. Bahussutāti bhikkhunīnaṃ santike pariyattidhammassutiyutā. Buddhasāsane vinītāti evaṃ pavatti, evaṃ nivatti, iti sīlaṃ, iti samādhi, iti paññāti suttānugatena (dī. ni. 2.186) yonisomanasikārena tadaṅgato kilesānaṃ vinivattattā buddhānaṃ sāsane vinītā saṃyatakāyavācācittā. Ubhayo nisāmethāti tumhe dvepi mama vacanaṃ nisāmetha, mātāpitaro upagantvā bhaṇatīti yojanā.

‘Virtuous’ means endowed with good conduct and virtue. ‘A skilled speaker’ means a speaker on the phenomena of the mind. ‘Learned’ means endowed with learning of the doctrine heard in the presence of the nuns. ‘Trained in the Buddha’s Dispensation’ means she is trained in the Buddha’s Dispensation, restrained in body, speech, and mind, because she has turned away from the defilements for the time being through proper attention in accordance with the suttas—such as what constitutes progress, what constitutes regress, what constitutes virtue, what constitutes concentration, and what constitutes wisdom. ‘Both of you listen’ means ‘both of you should listen to my words.’ The connection is: she speaks after approaching her parents.

Yadipi dibbanti devalokapariyāpannampi bhavagataṃ nāma sabbampi asassataṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ. Kimaṅgaṃ pana tucchā kāmāti kimaṅgaṃ pana mānusakā kāmā, te sabbepi asārakabhāvato tucchā rittā, satthadhārāyaṃ madhubindu viya appassādā, etarahi āyatiñca vipuladukkhatāya bahuvighātā.

‘Even what is divine,’ that is, any kind of existence included in the deva world, is entirely non-eternal, impermanent, suffering, and subject to change. ‘What then of worthless sensual pleasures?’ means: what then of human sensual pleasures? All of them are worthless and empty because they are insubstantial; they are of little gratification, like a drop of honey on a razor's edge, and they bring much vexation both now and in the future because of their immense painfulness.

Kaṭukāti aniṭṭhā. Sappaṭibhayaṭṭhena āsīvisūpamā. Yesu kāmesu. Mucchitāti ajjhositā. Samappitāti sakammunā sabbaso appitā khittā, upapannāti attho. Haññanteti bādhīyanti.

‘Bitter’ means undesirable. ‘Like a venomous snake’ is said in the sense of being perilous. ‘In which sensual pleasures.’ ‘Infatuated’ means attached. ‘Given over’ means completely given over and cast down by their own kamma; the meaning is ‘reborn.’ ‘Are slain’ means are afflicted.

Vinipāteti apāye.

‘In ruin’ means in the plane of misery.

Acetanāti attahitacetanāya abhāvena acetanā. Dukkhasamudayoruddhāti taṇhānimittasaṃsāre avaruddhā. Desenteti catusaccadhamme desiyamāne. Ajānantāti atthaṃ ajānantā. Na bujjhare ariyasaccānīti dukkhādīni ariyasaccāni na paṭibujjhanti.

‘Unthinking’ means unthinking due to the absence of any thought for their own welfare. ‘Obstructed by the origin of suffering’ means obstructed in saṃsāra, which is the sign of craving. ‘While he is teaching’ means while the Dhamma of the Four Truths is being taught. ‘Not knowing’ means not knowing the meaning. ‘They do not awaken to the noble truths’ means they do not awaken to the noble truths of suffering and so on.

Ammāti mātaraṃ pamukhaṃ katvā ālapati. Te bahutarā ajānantāti ye abhinandanti bhavagataṃ pihenti devesu upapattiṃ buddhavaradesitāni saccāni ajānantā, teyeva ca imasmiṃ loke bahutarāti yojanā.

‘Mother’—she addresses her mother, making her the foremost. ‘Most of them do not know’: the connection is that those who delight in existence and yearn for rebirth among the devas, not knowing the truths taught by the excellent Buddha, are the great majority in this world.

Bhavagate aniccamhīti sabbasmiṃ bhave anicce devesu upapatti na sassatā, evaṃ santepi na ca santasanti bālā na uttasanti na saṃvegaṃ āpajjanti. Punappunaṃ jāyitabbassāti aparāparaṃ upapajjamānassa.

‘In impermanent existence’: since all existence is impermanent, rebirth among the devas is not eternal. Even so, fools are not terrified, are not alarmed, and do not experience a sense of spiritual urgency. ‘Of one who must be born again and again’ means of one who is reborn again and again.

Cattāro vinipātāti nirayo tiracchānayoni pettivisayo asurayonīti ime cattāro sukhasamussayato vinipātagatiyo. Manussadevūpapattisaññitā [Pg.288] pana dveva gatiyo kathañci kicchena kasirena labbhanti puññakammassa dukkarattā. Nirayesūti sukharahitesu apāyesu.

‘The four downfalls’ are: hell, the animal realm, the sphere of ghosts, and the realm of asuras. These four are destinations of downfall from a store of happiness. The two destinations known as human and deva rebirth, however, are obtained only with difficulty and hardship because meritorious kamma is difficult to perform. ‘In the hells’ means in the joyless planes of misery.

Appossukkāti aññakiccesu nirussukkā. Ghaṭissanti vāyamissaṃ bhāvanaṃ anuyuñjissāmi, kāyakalinā asārena bhavagate kiṃ abhinanditenāti yojanā.

‘Unconcerned’ means unconcerned with other duties. The connection is: ‘I will strive, I will endeavor, I will apply myself to meditation. What is there to delight in with this foul, essenceless body in this existence?’

Bhavataṇhāya nirodhāti bhavagatāya taṇhāya nirodhahetu nirodhatthaṃ.

‘For the cessation of craving for existence’ means for the purpose of cessation, as a cause for the cessation of craving pertaining to existence.

Buddhānaṃ uppādo laddho, vivajjito nirayūpapattiādiko aṭṭhavidho akkhaṇo, khaṇo navamo khaṇo laddhoti yojanā. Sīlānīti catupārisuddhisīlāni. Brahmacariyanti sāsanabrahmacariyaṃ. Na dūseyyanti na kopeyyāmi.

The connection is: ‘The arising of a Buddha has been obtained, the eight inopportune moments—such as rebirth in hell—have been avoided, and the opportune moment, the ninth, has been obtained.’ ‘The virtues’ means the four kinds of purification of virtue. ‘The holy life’ means the holy life of the Dispensation. ‘I would not spoil’ means ‘I would not corrupt it.’

Na tāva āhāraṃ āharissaṃ gahaṭṭhāti ‘‘neva tāva ahaṃ gahaṭṭhā hutvā āhāraṃ āharissāmi, sace pabbajjaṃ na labhissāmi, maraṇavasameva gatā bhavissāmī’’ti evaṃ sumedhā mātāpitaro bhaṇatīti yojanā.

‘I will not take food yet as a laywoman’: the connection is that Sumedhā speaks to her parents thus: ‘I will not take food while I am a laywoman. If I do not receive the going forth, I will surely come to be in the sway of death.’

Assāti sumedhāya. Sabbaso samabhihatoti assūhi sabbaso abhihatamukho. Ghaṭenti saññāpetunti pāsādatale chamāpatitaṃ sumedhaṃ mātā ca pitā ca gihibhāvāya saññāpetuṃ ghaṭenti vāyamanti. ‘‘Ghaṭenti vāyamantī’’tipi pāṭho, so evattho.

‘Her’ refers to Sumedhā. ‘Completely struck’ means her face was completely struck by tears. ‘They strive to persuade’ means her mother and father strive and endeavor to persuade Sumedhā, who had collapsed on the ground of the palace terrace, to accept the lay life. There is also the reading ‘they strive and endeavor,’ which has the same meaning.

Kiṃ socitenāti ‘‘pabbajjaṃ na labhissāmī’’ti kiṃ socanena. Dinnāsi vāraṇavatimhīti vāraṇavatīnagare dinnā asi. ‘‘Dinnāsī’’ti vatvā punapi ‘‘tvaṃ dinnā’’ti vacanaṃ daḷhaṃ dinnabhāvadassanatthaṃ.

‘What is the use of grieving?’ means: what is the use of grieving, thinking, ‘I will not receive the going forth’? ‘You have been given in Vāraṇavatī’ means you have been given in the city of Vāraṇavatī. After saying ‘you have been given,’ the words ‘you were given’ are repeated to show emphatically that she has been given.

Rajje āṇāti anikarattassa rajje tava āṇā pavattati. Dhanamissariyanti imasmiṃ kule patikule ca dhanaṃ issariyañca, bhogā sukhā ativiya iṭṭhā bhogāti sabbamidaṃ tuyhaṃ upaṭṭhitaṃ hatthagataṃ. Daharikāsīti taruṇī cāsi, tasmā bhuñjāhi kāmabhoge. Tena kāraṇena vāreyyaṃ hotu te puttāti yojanā.

‘Authority in the kingdom’ means your command prevails in the kingdom of Anīkaratta. ‘Wealth and dominion’: in this family and in your husband's family there is wealth and dominion. ‘Enjoyments and comforts’: extremely desirable enjoyments. All this is ready and available to you. ‘You are young’ means you are a young woman; therefore, enjoy sensual pleasures. For that reason, the connection is: ‘May marriage be for you, my child.’

Neti mātāpitaro. Mā edisikānīti evarūpāni rajje āṇādīni mā bhavantu. Kasmāti ce āha ‘‘bhagavatamasāra’’ntiādi.

‘No,’ she says to her parents. ‘May they not be such’ means: ‘May such things as authority in the kingdom not be for me.’ If asked why, she says, ‘Existence is essenceless,’ and so on.

Kimivāti [Pg.289] kimi viya. Pūtikāyanti imaṃ pūtikaḷevaraṃ. Savanagandhanti vissaṭṭhavissagandhaṃ. Bhayānakanti avītarāgānaṃ bhayāvahaṃ. Kuṇapaṃ abhisaṃviseyyaṃ bhastanti kuṇapabharitaṃ cammapasibbakaṃ, asakiṃ paggharitaṃ asucipuṇṇaṃ nānappakārassa asucino puṇṇaṃ hutvā asakiṃ sabbakālaṃ adhipaggharantaṃ ‘‘mama ida’’nti abhiniveseyyaṃ.

‘Like what?’ means like a worm. ‘This foul body’ means this putrid corpse. ‘Flowing with stench’ means emitting a rank smell. ‘Terrifying’ means inspiring fear in those who are not free from lust. ‘I would cohabit with a corpse in a sack’ means: I would cling, thinking ‘this is mine,’ to a leather bag filled with a corpse, which is constantly oozing, full of various kinds of filth, and always dripping.

Kimiva tahaṃ jānantī, vikūlakanti ativiya paṭikkūlaṃ asucīhi maṃsapesīhi soṇitehi ca upalittaṃ anekesaṃ kimikulānaṃ ālayaṃ sakuṇānaṃ bhattabhūtaṃ. ‘‘Kimikulālasakuṇabhatta’’ntipi pāṭho, kimīnaṃ avasiṭṭhasakuṇānañca bhattabhūtanti attho. Taṃ ahaṃ kaḷevaraṃ jānantī ṭhitā. Taṃ maṃ idāni vāreyyavasena kissa kena nāma kāraṇena diyyatīti dasseti. Tassa tañca dānaṃ kimiva kiṃ viya hotīti yojanā.

‘Vile’ means: extremely repulsive, smeared with impure lumps of flesh and blood, a home for many families of worms, having become food for birds. There is also the reading ‘food for worms, vultures, and birds,’ which means it has become food for worms and for the remaining birds. She shows: ‘I stand here knowing that corpse. For what reason, on what grounds, am I now being given away in marriage?’ The connection is: ‘And what is that gift of it like?’

Nibbuyhati susānaṃ, aciraṃ kāyo apetaviññāṇoti ayaṃ kāyo acireneva apagataviññāṇo susānaṃ nibbuyhati upanīyati. Chuddhoti chaḍḍito. Kaḷiṅgaraṃ viyāti niratthakakaṭṭhakhaṇḍasadiso. Jigucchamānehi ñātīhīti ñātijanehipi jigucchamānehi.

'The body, soon devoid of consciousness, is carried to the charnel ground' means this body, very soon devoid of consciousness, is carried off, is brought to the charnel ground. 'Cast off' means discarded. 'Like a log' means like a useless piece of wood. 'By disgusted relatives' means even by one's own kinsfolk, who are disgusted.

Chuddhūna naṃ susāneti naṃ kaḷevaraṃ susāne chaḍḍetvā. Parabhattanti paresaṃ soṇasiṅgālādīnaṃ bhattabhūtaṃ. Nhāyanti jigucchantāti ‘‘imassa pacchato āgatā’’ti ettakenāpi jigucchamānā sasīsaṃ nimujjantā nhāyanti, pageva phuṭṭhavanto. Niyakā mātāpitaroti attano mātāpitaropi. Kiṃ pana sādhāraṇā janatāti itaro pana samūho jigucchatīti kimeva vattabbaṃ.

'Having cast it off in the charnel ground' means having discarded that corpse in the charnel ground. 'Food for others' means having become food for others, such as dogs and jackals. 'They bathe, being disgusted' means that, being disgusted even by the thought, 'We have come after this one,' they bathe by plunging in head first—how much more so those who have touched it. 'One's own mother and father' means even one's own mother and father. 'What then of the common people?' means what need be said about the rest of the populace being disgusted?

Ajjhositāti taṇhāvasena abhiniviṭṭhā. Asāreti niccasārādisārarahite.

'Attached' means clung to by the power of craving. 'In the essenceless' means in what is devoid of any essence such as permanence.

Vinibbhujitvāti viññāṇavinibbhogaṃ katvā. Gandhassa asahamānāti gandhaṃ assa kāyassa asahantī. Sakāpi mātāti attano mātāpi jiguccheyya koṭṭhāsānaṃ vinibbhujjanena paṭikkūlabhāvāya suṭṭhutaraṃ upaṭṭhahanato.

'Having separated' means having made a separation of consciousness. 'Unable to bear its smell' means unable to endure the smell of this body. 'Even one's own mother' means even one's own mother would be disgusted, since its repulsiveness becomes much more apparent with the analysis of its parts.

Khandhadhātuāyatananti [Pg.290] rūpakkhandhādayo ime pañcakkhandhā, cakkhudhātuādayo imā aṭṭhārasadhātuyo, cakkhāyatanādīni imāni dvādasāyatanānīti evaṃ khandhā dhātuyo āyatanāni cāti sabbaṃ idaṃ rūpārūpadhammajātaṃ samecca sambhuyya paccayehi katattā saṅkhataṃ, tayidaṃ tasmiṃ bhave pavattamānaṃ dukkhaṃ, jātipaccayattā jātimūlakanti. Evaṃ yoniso upāyena anuvicinantī cintayantī, vāreyyaṃ vivāhaṃ, kissa kena kāraṇena icchissāmi.

'The aggregates, elements, and bases' means: these five aggregates beginning with the form aggregate; these eighteen elements beginning with the eye element; and these twelve bases beginning with the eye base. Thus the aggregates, elements, and bases—this entire mass of material and immaterial phenomena—is conditioned because it is made by a concord of conditions. This, as it proceeds in that existence, is suffering; because birth is its condition, it is rooted in birth. Reflecting and thinking thus wisely and skillfully, 'For what reason, on what grounds, would I desire marriage?'

‘‘Sīlāni brahmacariyaṃ, pabbajjā dukkarā’’ti yadetaṃ mātāpitūhi vuttaṃ tassa paṭivacanaṃ dātuṃ ‘‘divase divase’’tiādi vuttaṃ. Tattha divase divase tisattisatāni navanavā pateyyuṃ kāyamhīti dine dine tīṇi sattisatāni tāvadeva pītanisitabhāvena abhinavāni kāyasmiṃ sampateyyuṃ. Vassasatampi ca ghāto seyyoti nirantaraṃ vassasatampi patamāno yathāvutto sattighāto seyyo. Dukkhassa cevaṃ khayoti evaṃ ce vaṭṭadukkhassa parikkhayo bhaveyya, evaṃ mahantampi pavattidukkhaṃ adhivāsetvā nibbānādhigamāya ussāho karaṇīyoti adhippāyo.

To give a reply to what was said by her parents—'Virtue, the holy life, and the going forth are difficult'—the words 'day by day,' etc., were spoken. Therein, 'day by day, three hundred spears would fall upon the body' means that every day three hundred spears, brand new from being whetted and sharpened, would fall upon the body. 'And a hundred years of such a blow would be better' means that such a spear-blow as was described, falling continuously for a hundred years, would be better. 'If thus there is an end of suffering' means: if in this way there would be a complete destruction of the suffering of the round, then one should make an effort to attain Nibbāna even by enduring such great ongoing suffering. This is the intention.

Ajjhupagaccheti sampaṭiccheyya. Evanti vuttanayena. Idaṃ vuttaṃ hoti – yo puggalo anamataggaṃ saṃsāraṃ aparimāṇañca vaṭṭadukkhaṃ dīpentaṃ satthuno vacanaṃ viññāya ṭhito yathāvuttaṃ sattighātadukkhaṃ sampaṭiccheyya, tena ceva vaṭṭadukkhassa parikkhayo siyāti. Tenāha – ‘‘dīgho tesaṃ saṃsāro, punappunañca haññamānāna’’nti, aparāparaṃ jātijarābyādhimaraṇādīhi bādhiyamānānanti attho.

'He should accept' means he should acknowledge. 'In this way' is according to the method stated. This is what is meant: the person who, understanding the Teacher's words that reveal the beginningless saṃsāra and the immeasurable suffering of the round, stands firm, should accept the suffering of the spear-blow as described—so that the exhaustion of the suffering of the round may come to be. Therefore, it is said: 'Long is their saṃsāra, for those who are struck down again and again,' meaning they are continually afflicted by birth, aging, illness, death, and so on.

Asurakāyeti kālakañcikādi petāsuranikāye. Ghātāti kāyacittānaṃ upaghātā vadhā.

'In the host of asuras' means in the company of petas and asuras such as the Kālakañcikas. 'Destruction' means the harming and killing of body and mind.

Bahūti pañcavidhabandhanādikammakāraṇavasena pavattiyamānā bahū anekaghātā. Vinipātagatassāti sesāpāyasaṅkhātaṃ vinipātaṃ upagatassāpi. Pīḷiyamānassāti tiracchānādiattabhāve abhighātādīhi ābādhiyamānassa. Devesupi attāṇanti devattabhāvesupi tāṇaṃ natthi rāgapariḷāhādinā sadukkhasavighātabhāvato. Nibbānasukhā paraṃ natthīti nibbānasukhato paraṃ aññaṃ uttamaṃ sukhaṃ nāma natthi lokiyasukhassa vipariṇāmasaṅkhāradukkhasabhāvattā[Pg.291]. Tenāha bhagavā – ‘‘nibbānaṃ paramaṃ sukha’’nti (dha. pa. 203-204).

'Many' means the many various killings that occur because of the five kinds of bondage and other kamma-producing causes. 'For one gone to the state of loss' means even for one who has gone to the state of loss reckoned as the remaining planes of misery. 'For one being tormented' means for one being afflicted by injury and so on in an existence as an animal, etc. 'No refuge even among the gods' means that even in existences as gods there is no protection, because of being subject to suffering and distress due to the burning of lust and so on. 'There is no happiness beyond Nibbāna' means there is no other supreme happiness beyond the bliss of Nibbāna, because worldly happiness has the nature of the suffering due to change and conditioned suffering. Therefore the Blessed One said: 'Nibbāna is the supreme happiness' (Dhp 203–204).

Pattā te nibbānanti te nibbānaṃ pattāyeva nāma. Atha vā teyeva nibbānaṃ pattā. Ye yuttā dasabalassa pāvacaneti sammāsambuddhassa sāsane ye yuttā payuttā.

'They have attained Nibbāna' means they have indeed attained Nibbāna. Or: they themselves have attained Nibbāna. 'Those who are devoted in the teaching of the One with Ten Powers' means those who are devoted and engaged in the dispensation of the Perfectly Self-Enlightened One.

Nibbinnāti virattā. Meti mayā. Vantasamāti suvānavamathusadisā. Tālavatthukatāti tālassa patiṭṭhānasadisā katā.

'Disenchanted' means dispassionate. 'Me' means by me. 'Like vomit' means similar to a dog's vomit. 'Made into a palm-stump' means made like the base of a palm tree.

Athāti pacchā, mātāpitūnaṃ attano ajjhāsayaṃ pavedetvā anikarattassa ca āgatabhāvaṃ sutvā. Asitanicitamuduketi indanīlabhamarasamānavaṇṇatāya asite, ghanabhāvena nicite, simbalitūlasamasamphassatāya muduke. Kese khaggena chindiyāti attano kese sunisitena asinā chinditvā. Pāsādaṃ pidahitvāti attano vasanapāsāde sirigabbhaṃ pidhāya, tassa dvāraṃ thaketvāti attho. Paṭhamajjhānaṃ samāpajjīti khaggena chinne attano kese purato ṭhapetvā tattha paṭikkūlamanasikāraṃ pavattentī yathāupaṭṭhite nimitte uppannaṃ paṭhamaṃ jhānaṃ vasībhāvaṃ āpādetvā samāpajji.

'Then' means afterwards, having informed her parents of her own intention and having heard of the arrival of King Anikaratta. 'Black, dense, and soft' means: black, with a color like a sapphire or a bee; dense, because of its thickness; soft, with a touch like silk-cotton. 'Having cut her hair with a sword' means having cut her own hair with a well-sharpened sword. 'Having closed the palace' means having shut the auspicious inner chamber of her dwelling palace; the meaning is, having barred its door. 'She attained the first jhāna' means: having placed her own hair, cut with a sword, in front of her, she directed her attention to the repulsiveness in it, and having brought to mastery the first jhāna that had arisen based on the sign as it appeared, she attained it.

Sā ca sumedhā tahiṃ pāsāde samāpannā jhānanti adhippāyo. Aniccasaññaṃ subhāvetīti jhānato vuṭṭhahitvā jhānaṃ pādakaṃ katvā vipassanaṃ paṭṭhapetvā ‘‘yaṃkiñci rūpa’’ntiādinā (a. ni. 4.181; ma. ni. 1.244; paṭi. ma. 1.48) aniccānupassanaṃ suṭṭhu bhāveti, aniccasaññāgahaṇeneva cettha dukkhasaññādīnampi gahaṇaṃ katanti veditabbaṃ.

The intention is that this Sumedhā was in that palace, having attained jhāna. 'She thoroughly develops the perception of impermanence' means: having emerged from jhāna, making that jhāna the basis and establishing insight, she thoroughly develops the contemplation of impermanence with the words 'whatever form…' (AN 4.181; MN I 244; Paṭis I 48). Here, it should be understood that by taking up the perception of impermanence, the perceptions of suffering and so on are also taken up.

Maṇikanakabhūsitaṅgoti maṇivicittehi hemamālālaṅkārehi vibhūsitagatto.

'With limbs adorned with gems and gold' means his body was adorned with various ornaments of jeweled and golden garlands.

Rajje āṇātiādi yācitākāranidassanaṃ. Tattha āṇāti ādhipaccaṃ. Issariyanti yaso vibhavasampatti. Bhogā sukhāti iṭṭhā manāpiyā kāmūpabhogā. Daharikāsīti tvaṃ idāni daharā taruṇī asi.

The words 'authority in the kingdom,' etc., show the reason for the request. Therein, 'authority' means sovereignty. 'Lordship' means glory and wealth. 'Enjoyments and happiness' means desirable, agreeable sensual enjoyments. 'You are young' means 'you are now young, a maiden.'

Nissaṭṭhaṃ te rajjanti mayhaṃ sabbampi tiyojanikaṃ rajjaṃ tuyhaṃ pariccattaṃ, taṃ paṭipajjitvā bhoge ca bhuñjassu, ayaṃ maṃ kāmehiyeva nimantetīti mā [Pg.292] dummanā ahosi. Dehi dānānīti yathāruciyā mahantāni dānāni samaṇabrāhmaṇesu pavattehi, mātāpitaro te dukkhitā domanassappattā tava pabbajjādhippāyaṃ sutvā tasmā kāme paribhuñjantī. Tepi upaṭṭhahantī tesaṃ cittaṃ dukkhā mocehīti evamettha padatthayojanā veditabbā.

'The kingdom is relinquished to you' means: 'My entire three-yojana kingdom is given up to you. Having accepted it, enjoy its wealth. Do not be displeased, thinking, "He invites me only with sensual pleasures."' 'Give gifts' means: 'Give great gifts to ascetics and brahmins according to your wish.' Your parents are sorrowful and distressed, having heard of your intention to go forth; therefore, by enjoying sensual pleasures and attending on them, release their minds from sorrow. Thus the connection of the words should be understood here.

Mā kāme abhinandīti vatthukāme kilesakāme mā abhinandi. Atha kho tesu kāmesu ādīnavaṃ dosaṃ mayhaṃ vacanānusārena passa ñāṇacakkhunā olokehi.

'Do not delight in sensual pleasures' means: do not delight in sensual pleasures as objects or as defilements. Rather, in accordance with my words, see the danger and fault in those sensual pleasures; look with the eye of wisdom.

Cātuddīpoti jambudīpādīnaṃ catunnaṃ mahādīpānaṃ issaro. Mandhātāti evaṃnāmo rājā, kāmabhogīnaṃ aggo aggabhūto āsi. Tenāha bhagavā – ‘‘rāhuggaṃ attabhāvīnaṃ, mandhātā kāmabhogina’’nti (a. ni. 4.15). Atitto kālaṅkatoti caturāsītivassasahassāni kumārakīḷāvasena caturāsītivassasahassāni oparajjavasena caturāsītivassasahassāni cakkavattī rājā hutvā devabhogasadise bhoge bhuñjitvā chattiṃsāya sakkānaṃ āyuppamāṇakālaṃ tāvatiṃsabhavane saggasampattiṃ anubhavitvāpi kāmehi atittova kālaṅkato. Na cassa paripūritā icchā assa mandhāturañño kāmesu āsā na ca paripuṇṇā āsi.

'Lord of the Four Continents' means ruler of the four great continents, Jambudīpa and the others. 'Mandhātā' means a king of that name; he was the foremost, the chief, among enjoyers of sensual pleasures. Therefore the Blessed One said: 'Rāhu is the foremost of those with a personality, Mandhātā of those who enjoy sensual pleasures' (AN 4.15). 'He died unsated' means: after spending eighty-four thousand years as a prince at play, eighty-four thousand years as a viceroy, and eighty-four thousand years as a wheel-turning monarch enjoying pleasures like those of the gods, and after experiencing heavenly fortune in the heaven of the Thirty-three for a period equal to the lifespan of thirty-six Sakkas, he still died unsated by sensual pleasures. 'And his wish was not fulfilled' means King Mandhātā's craving for sensual pleasures was not fulfilled.

Satta ratanāni vasseyyāti sattapi ratanāni, vuṭṭhimā devo dasadisā byāpetvā, samantena samantato purisassa rucivasena yadipi vasseyya, yathā taṃ mandhātumahārājassa evaṃ santepi na catthi titti kāmānaṃ, atittāva maranti narā. Tenāha bhagavā – ‘‘na kahāpaṇavassena, titti kāmesu vijjatī’’ti (dha. pa. 186; jā. 1.3.23).

'Even if it were to rain the seven treasures' means: even if a rain god, pervading the ten directions, were to rain down the seven treasures all around according to a person's wish, just as for the great king Mandhātā, even so there is no satisfaction from sensual pleasures; people die unsated. Therefore the Blessed One said: 'Not by a shower of gold coins is satisfaction found in sensual pleasures' (Dhp 186; Jā 1.3.23).

Asisūnūpamā kāmā adhikuṭṭanaṭṭhena, sappasiropamā sappaṭibhayaṭṭhena, ukkopamā tiṇukkūpamā anudahanaṭṭhena. Tenāha ‘‘anudahantī’’ti. Aṭṭhikaṅkalasannibhā appassādaṭṭhena.

Sensual pleasures are like a butcher's block, in the sense of being a place for chopping up; like a snake's head, in the sense of being perilous; like a torch, that is, a grass torch, in the sense of scorching. Therefore it is said, 'they scorch.' They are like a skeleton, in the sense of having little gratification.

Mahāvisāti halāhalādimahāvisasadisā. Aghamūlāti aghassa dukkhassa mūlā kāraṇabhūtā. Tenāha ‘‘dukhapphalā’’ti.

'Like a great poison' means similar to a great poison such as Halahala. 'The root of misery' means they are the root, the cause, of misery and suffering. Therefore it is said, 'they have painful fruit.'

Rukkhapphalūpamā aṅgapaccaṅgānaṃ phalibhañjanaṭṭhena. Maṃsapesūpamā bahusādhāraṇaṭṭhena. Supinopamā ittarapaccupaṭṭhānaṭṭhena māyā viya palobhanato. Tenāha [Pg.293] ‘‘vañcaniyā’’ti, vañcakāti attho. Yācitakūpamāti yācitakabhaṇḍasadisā tāvakālikaṭṭhena.

Like the fruit of a tree, in the sense of causing the breaking of one's limbs. Like a piece of meat, in the sense of being common to many. Like a dream, in the sense of appearing for only a short time and because they entice like an illusion. Therefore it is said, 'they are deceptive'; the meaning is, they are deceivers. 'Like borrowed goods' means similar to borrowed articles, in the sense of being temporary.

Sattisūlūpamā vinivijjhanaṭṭhena. Rujjanaṭṭhena rogo dukkhatāsulabhattā. Gaṇḍo kilesāsucipaggharaṇato. Dukkhuppādanaṭṭhena aghaṃ. Maraṇasampāpanena nighaṃ. Aṅgārakāsusadisā mahābhitāpanaṭṭhena. Bhayahetutāya ceva vadhakapahūtatāya ca bhayaṃ vadho nāma, kāmāti yojanā.

Like a spear and stake, in the sense of piercing through. A disease, in the sense of causing affliction, and because of their painfulness and being easily acquired. A boil, because of the oozing of the impurity of defilements. Misery, in the sense of producing suffering. Slaughter, by way of leading to death. Like a pit of embers, in the sense of causing great torment. Because they are a cause of fear and abound in killers, they are called 'fear' and 'slaughter'—this is the connection to 'sensual pleasures'.

Akkhātā antarāyikāti ‘‘saggamaggādhigamassa nibbānagāmimaggassa ca antarāyakarā’’ti cakkhubhūtehi buddhādīhi vuttā. Gacchathāti anikarattaṃ saparisaṃ vissajjeti.

'Declared as obstructive' means they are called 'obstructive to the attainment of the path to heaven and the path leading to Nibbāna' by the Buddhas and others who have become the eye. 'Go!' means she dismisses Anikaratta together with his retinue.

Kiṃ mama paro karissatīti paro añño mama kiṃ nāma hitaṃ karissati attano sīsamhi uttamaṅge ekādasahi aggīhi ḍayhamāne. Tenāha ‘‘anubandhe jarāmaraṇe’’ti. Tassa jarāmaraṇassa sīsaḍāhassa, ghātāya samugghātāya, ghaṭitabbaṃ vāyamitabbaṃ.

'What can another do for me?' means: what good indeed can another person do for me when my own head, the highest limb, is being burned by the eleven fires? Therefore it is said, 'with aging and death in pursuit.' One must strive, one must make an effort, for the destruction, for the utter destruction of that aging-and-death, that head-burning.

Chamanti chamāyaṃ. Idamavocanti idaṃ ‘‘dīgho bālānaṃ saṃsāro’’tiādikaṃ saṃvegasaṃvattanakaṃ vacanaṃ avocaṃ.

'On the ground' means on the earth. 'I spoke this' means: I spoke this utterance that leads to spiritual urgency, beginning, 'Long is the saṃsāra for fools…'

Dīgho bālānaṃ saṃsāroti kilesakammavipākavaṭṭabhūtānaṃ khandhāyatanādīnaṃ paṭipāṭipavattisaṅkhāto saṃsāro apariññātavatthukānaṃ andhabālānaṃ dīgho buddhañāṇenapi aparicchindaniyo. Yathā hi anupacchinnattā avijjātaṇhānaṃ aparicchinnatāyeva bhavapabandhassa pubbā koṭi na paññāyati, evaṃ parāpi koṭīti. Punappunañca rodatanti aparāparaṃ sokavasena rudantānaṃ. Imināpi avijjātaṇhānaṃ anupacchinnataṃyeva tesaṃ vibhāveti.

'Long is the saṃsāra for fools' means: saṃsāra, reckoned as the continuous succession of the aggregates, sense bases, etc., which constitute the round of defilements, kamma, and results, is long for blind fools who have not fully understood its foundation, indeterminable even by a Buddha's knowledge. For just as, because ignorance and craving have not been cut off, the continuity of existence is indeterminate and its starting point is not discerned, so too its end point is not discerned. 'And they weep again and again' means of those who weep over and over again because of sorrow. By this too, he makes clear the fact that their ignorance and craving have not been cut off.

Assu thaññaṃ rudhiranti yaṃ ñātibyasanādinā phuṭṭhānaṃ rodantānaṃ assu ca dārakakāle mātuthanato pītaṃ thaññañca yañca paccatthikehi ghātitānaṃ rudhiraṃ. Saṃsāraṃ anamataggato saṃsārassa anu amataggattā ñāṇena anugantvāpi amataaggattā aviditaggattā iminā dīghena addhunā sattānaṃ saṃsarataṃ, aparāparaṃ saṃsarantānaṃ saṃsaritaṃ sarāhi, taṃ ‘‘kīva bahuka’’nti anussarāhi, aṭṭhīnaṃ sannicayaṃ sarāhi anussara, upadhārehīti attho.

'Tears, milk, and blood' means: the tears of those who weep when afflicted by the loss of relatives, etc.; the milk drunk from the mother's breast in childhood; and the blood of those slain by enemies. 'From beginningless saṃsāra': because saṃsāra's beginning is unknown, because its beginning is not cognized, not known, even when followed back with knowledge. For beings journeying on through this long course, transmigrating again and again, 'remember their journeying'; recollect, 'How much!'; 'remember the heap of bones'—remember, recollect, consider: this is the meaning.

Idāni [Pg.294] ādīnavassa bahubhāvañca upamāya dassetuṃ ‘‘sara caturodadhī’’ti gāthamāha. Tattha sara caturodadhī upanīte assuthaññarudhiramhīti imesaṃ sattānaṃ anamataggasaṃsāre saṃsarantānaṃ ekekassapi assumhi thaññe rudhiramhi ca pamāṇato upametabbe caturodadhī cattāro mahāsamudde upamāvasena buddhehi upanīte sara sarāhi. Ekakappamaṭṭhīnaṃ, sañcayaṃ vipulena samanti ekassa puggalassa ekasmiṃ kappe aṭṭhīnaṃ sañcayaṃ vepullapabbatena samaṃ upanītaṃ sara. Vuttampi cesaṃ –

Now, to show the abundance of danger by way of a simile, the verse beginning 'Recall the four oceans' was stated. Herein, regarding the line 'tears, milk, and blood adduced as like the four oceans': for each of these beings wandering in beginningless saṃsāra, when their tears, milk, and blood are to be compared in quantity, recall the four great oceans, which the Buddhas have adduced as a simile. Regarding the line 'the accumulation of bones for a single eon is equal to a vast mountain': recall the accumulation of a single person's bones in one eon, adduced as being equal to Mount Vepulla. And this has been said:

‘‘Ekassekena kappena, puggalassaṭṭhisañcayo;

Siyā pabbatasamo rāsi, iti vuttaṃ mahesinā.

“The accumulation of one person's bones over a single eon would be a heap equal to a mountain,” so it has been said by the Great Sage.

‘‘So kho panāyaṃ akkhāto, vepullo pabbato mahā;

Uttaro gijjhakūṭassa, magadhānaṃ giribbaje’’ti. (saṃ. ni. 2.133);

“This has been declared to be the great mountain Vepulla, north of Vulture’s Peak, in Giribbaja of the Magadhans.”

Mahiṃ jambudīpamupanītaṃ. Kolaṭṭhimattaguḷikā, mātā mātusveva nappahontīti jambudīpotisaṅkhātaṃ mahāpathaviṃ kolaṭṭhimattā badaraṭṭhimattā guḷikā katvā tatthekekā ‘‘ayaṃ me mātu, ayaṃ me mātumātū’’ti evaṃ vibhājiyamāne tā guḷikā mātā mātūsveva nappahonti, mātā mātūsu akhīṇāsveva pariyantikā tā guḷikā parikkhayaṃ pariyādānaṃ gaccheyyuṃ, na tveva anamatagge saṃsāre saṃsarato sattassa mātumātaroti. Evaṃ jambudīpamahiṃ saṃsārassa dīghabhāvena upamābhāvena upanītaṃ manasi karohīti.

Regarding the earth of Jambudīpa adduced as a simile and 'pellets the size of jujube seeds not sufficing for one's mother and mother's mother': If one were to make the great earth known as Jambudīpa into pellets the size of jujube seeds, and then, while distributing them one by one, saying, 'This is for my mother, this is for my mother’s mother,' those pellets would not suffice for the line of one's mothers. While the line of mothers would be unexhausted, those pellets would be used up and depleted. But not so the line of mothers for a being wandering in beginningless saṃsāra. Thus, bear in mind the earth of Jambudīpa, adduced as a simile for the immense length of saṃsāra.

Tiṇakaṭṭhasākhāpalāsanti tiṇañca kaṭṭhañca sākhāpalāsañca. Upanītanti upamābhāvena upanītaṃ. Anamataggatoti saṃsārassa anamataggabhāvato. Caturaṅgulikā ghaṭikāti caturaṅgulappamāṇāni khaṇḍāni. Pitupitusveva nappahontīti pitupitāmahesu eva tā ghaṭikā nappahonti. Idaṃ vuttaṃ hoti – imasmiṃ loke sabbaṃ tiṇañca kaṭṭhañca sākhāpalāsañca caturaṅgulikā katvā tatthekekā ‘‘ayaṃ me pitu, ayaṃ me pitāmahassā’’ti vibhājiyamāne tā ghaṭikāva parikkhayaṃ pariyādānaṃ gaccheyyuṃ, na tveva anamatagge saṃsāre saṃsarato sattassa pitupitāmahāti. Evaṃ tiṇañca kaṭṭhañca sākhāpalāsañca saṃsārassa dīghabhāvena upanītaṃ sarāhīti. Imasmiṃ pana ṭhāne –

Grass, sticks, branches, and leaves: this means grass, sticks, branches, and leaves. Adduced means adduced by way of a simile. From beginninglessness refers to the beginninglessness of saṃsāra. Four-finger pellets means pieces measuring four finger-breadths. Not sufficient for fathers and grandfathers means those pellets would not suffice even for one's fathers and grandfathers. This is what is meant: if one were to take all the grass, sticks, branches, and leaves in this world and make four-finger pellets of them, and then, while distributing them one by one, say, 'This is for my father, this is for my grandfather,' those pellets would be exhausted and depleted; but not so the fathers and grandfathers of a being wandering in beginningless saṃsāra. Thus, recall the grass, sticks, branches, and leaves adduced as a simile for the long duration of saṃsāra. However, in this connection:

‘‘Anamataggoyaṃ[Pg.295], bhikkhave, saṃsāro, pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ. Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho bahutaraṃ, yaṃ vā vo iminā dīghena addhunā sandhāvataṃ saṃsarataṃ amanāpasampayogā manāpavippayogā kandantānaṃ rodantānaṃ assupassannaṃ paggharitaṃ, yaṃ vā catūsu mahāsamuddesu udaka’’ntiādikā (saṃ. ni. 2.126) – ‘anamataggapāḷi’ āharitabbā.

“Bhikkhus, this saṃsāra is without discoverable beginning. A first point is not discerned of beings roaming and wandering on, hindered by ignorance and fettered by craving. What do you think, bhikkhus? Which is more: the stream of tears that you have shed while roaming and wandering on through this long course, weeping and wailing, united with the disagreeable and separated from the agreeable, or the water in the four great oceans?” (SN 15.3)—the 'Pāli on the Beginningless' should be cited.

Sara kāṇakacchapanti ubhayakkhikāṇaṃ kacchapaṃ anussara. Pubbasamudde aparato ca yugachiddanti puratthimasamudde aparato ca pacchimuttaradakkhiṇasamudde vātavegena paribbhamantassa yugassa ekacchiddaṃ. Siraṃ tassa ca paṭimukkanti kāṇakacchapassa sīsaṃ tassa ca vassasatassa vassasatassa accayena gīvaṃ ukkhipantassa sīsassa yugacchidde pavesanañca sara. Manussalābhamhi opammanti tayidaṃ sabbampi buddhuppādadhammadesanāsu viya manussattalābhe opammaṃ katvā paññāya sara, tassa atīva dullabhasabhāvattaṃ sārajjabhayassāpi aticcasabhāvattā. Vuttañhetaṃ – ‘‘seyyathāpi, bhikkhave, puriso mahāsamudde ekacchiggaḷhaṃ yugaṃ pakkhipeyyā’’tiādi (ma. ni. 3.252; saṃ. ni. 5.1117).

Recall the blind turtle: recall the turtle blind in both eyes. And a yoke with one hole in the eastern ocean and the other: the single hole of a yoke being blown by the force of the wind in the eastern ocean and in the other oceans—the western, northern, and southern. And its head being put through: recall the head of the blind turtle, which raises its neck once every hundred years, entering the hole of that yoke. A simile for the gain of a human birth: having made all this a simile for gaining a human existence—just as for the arising of a Buddha and the teaching of the Dhamma—recall this with wisdom, because of its extremely rare nature and the danger of falling away from it. For it has been said: 'Bhikkhus, suppose a man were to throw a yoke with a single hole into the great ocean…' (MN 129; SN 56.47).

Sara rūpaṃ pheṇapiṇḍopamassāti vimaddāsahanato pheṇapiṇḍasadisassa anekānatthasannipātato kāyasaṅkhātassa kalino, niccasārādivirahena asārassa rūpaṃ asuciduggandhaṃ jegucchapaṭikkūlabhāvaṃ sara. Khandhe passa anicceti pañcapi upādānakkhandhe hutvā abhāvaṭṭhena anicce passa ñāṇacakkhunā olokehi. Sarāhi niraye bahuvighāteti aṭṭha mahāniraye soḷasaussadaniraye ca bahuvighāte bahudukkhe mahādukkhe ca anussara.

Recall form as like a lump of foam: recall the nature of form—impure, foul-smelling, disgusting, and repulsive. It is comparable to a lump of foam because it cannot withstand being crushed; it is the body, a 'losing throw,' a confluence of many troubles; and it is essenceless, being devoid of permanence, substance, and so on. See the aggregates as impermanent: with the eye of wisdom, see the five aggregates subject to clinging as impermanent in the sense that, having come to be, they cease to exist. Recall the many destructions in hell: recall the many destructions, the many kinds of suffering, and the great suffering in the eight great hells and the sixteen subsidiary hells.

Sara kaṭasiṃ vaḍḍhenteti punappunaṃ tāsu tāsu jātīsu aparāparaṃ uppattiyā punappunaṃ kaṭasiṃ susānaṃ āḷahanameva vaḍḍhente satte anussara. ‘‘Vaḍḍhanto’’ti vā pāḷi, tvaṃ vaḍḍhantoti yojanā. Kumbhīlabhayānīti udaraposanatthaṃ akiccakāritāvasena odarikattabhayāni. Vuttañhi ‘‘kumbhīlabhayanti kho, bhikkhave, odarikattassetaṃ adhivacana’’nti (a. ni. 4.122). Sarāhi cattāri [Pg.296] saccānīti ‘‘idaṃ dukkhaṃ ariyasaccaṃ…pe… ayaṃ dukkhanirodhagāminipaṭipadā ariyasacca’’nti cattāri ariyasaccāni yāthāvato anussara upadhārehi.

Recall those who increase the charnel ground: reflect on beings who, by being born again and again in various existences, continually expand the charnel ground, the cemetery, the cremation ground. Or the Pāli reading is 'increasing,' which should be construed as 'you are increasing [it].' The dangers of the crocodile: the dangers of gluttony, from acting improperly for the sake of filling the belly. For it is said: 'Bhikkhus, the term “danger of the crocodile” is a designation for gluttony' (AN 4.122). Recall the Four Truths: recollect and reflect on the Four Noble Truths as they really are: 'This is the noble truth of suffering… this is the noble truth of the path leading to the cessation of suffering.'

Evaṃ rājaputtī anekākāravokāraṃ anussaraṇavasena kāmesu saṃsāre ca ādīnavaṃ pakāsetvā idāni byatirekenapi taṃ pakāsetuṃ ‘‘amatamhi vijjamāne’’tiādimāha. Tattha amatamhi vijjamāneti sammāsambuddhena mahākaruṇāya upanīte saddhammāmate upalabbhamāne. Kiṃ tava pañcakaṭukena pītenāti pariyesanā pariggaho ārakkhā paribhogo vipāko cāti pañcasupi ṭhānesu tikhiṇataradukkhānubandhatāya savighātattā saupāyāsattā kiṃ tuyhaṃ pañcakaṭukena pañcakāmaguṇarasena pītena? Idāni vuttamevatthaṃ pākaṭataraṃ karontī āha – ‘‘sabbā hi kāmaratiyo, kaṭukatarā pañcakaṭukenā’’ti, ativiya kaṭukatarāti attho.

Thus the princess, having declared the danger in sensual pleasures and in saṃsāra by way of recollecting their various aspects, now, in order to declare it also by way of contrast, spoke the verse beginning: 'When the deathless exists…' Here, 'when the deathless exists' means: when the deathless of the good Dhamma, adduced by the Perfectly Self-Enlightened One out of great compassion, is available. 'What use to you is drinking the five bitters?': since in five respects—in their search, acquisition, guarding, enjoyment, and outcome—they are attended by very sharp suffering and are fraught with trouble and distress, what use to you is drinking the five bitters, that is, the taste of the five strands of sensual pleasure? Now, making this same point clearer, she says: 'For all sensual delights are more bitter than the five bitters,' meaning, they are extremely bitter.

Ye pariḷāhāti ye kāmā sampati kilesapariḷāhena āyatiṃ vipākapariḷāhena ca sapariḷāhā mahāvighātā. Jalitā kuthitā kampitā santāpitāti ekādasahi aggīhi pajjalitā pakkuthitā ca hutvā taṃsamaṅgīnaṃ kampanakā santāpanakā ca.

Those which are a torment: those sensual pleasures that are a torment and a great vexation because of the torment of defilements in the present and the torment of their result in the future. Blazing, seething, trembling, scorching: being ablaze and seething with the eleven fires, they cause those partaking of them to tremble and be scorched.

Asapattamhīti sapattarahite nekkhamme. Samāneti sante vijjamāne. ‘‘Bahusapattā’’ti vatvā yehi bahū sapattā, te dassetuṃ ‘‘rājaggī’’tiādi vuttaṃ. Rājūhi ca agginā ca corehi ca udakena ca dāyādādiappiyehi ca rājaggicoraudakappiyehi sādhāraṇato tesvevopamā vuttā.

In the foeless: in renunciation, which is without foes. When it exists: being present. Having said 'with many foes,' in order to show those many foes, the words 'king, fire,' etc., were stated. Because sensual pleasures are held in common with kings, fire, thieves, water, and disagreeable heirs, these are stated as their many foes.

Yesu vadhabandhoti yesu kāmesu kāmanimittaṃ maraṇapothanādiparikkileso andubandhanādibandho ca hotīti attho. Kāmesūtiādi vuttassevatthassa pākaṭakaraṇaṃ. Tattha hīti hetuatthe nipāto. Yasmā kāmesu kāmahetu ime sattā vadhabandhanadukkhāni anubhavanti pāpuṇanti, tasmā āha – ‘‘asakāmā’’ti, kāmā nāmete asanto hīnā lāmakāti attho. ‘‘Ahakāmā’’ti vā pāṭho, so evattho. Ahāti hi lāmakapariyāyo ‘‘ahalokitthiyo nāmā’’tiādīsu viya.

In which there is slaughter and bondage: this means, in which sensual pleasures, on account of desire, there is the affliction of killing, beating, etc., and the bondage of shackles, fetters, etc. The words 'in sensual pleasures,' etc., are a clarification of the meaning already stated. Here, 'hi' is a particle in the sense of cause. Because on account of sensual pleasures these beings experience the suffering of slaughter and bondage, therefore it is said: 'they are not pleasures' (asakāmā), meaning, these are not true pleasures; they are unreal, base, and wicked. Or the reading is 'base pleasures' (ahakāmā), which has the same meaning. For 'aha' is a synonym for 'base,' as in such phrases as 'base women' (ahalokitthiyo).

Ādīpitāti [Pg.297] pajjalitā. Tiṇukkāti tiṇehi katā ukkā. Dahanti ye te muñcantīti ye sattā te kāme na muñcanti, aññadatthu gaṇhanti, te dahantiyeva, sampati āyatiñca jhāpenti.

Ablaze: blazing. A grass torch: a torch made of grass. They burn those who do not let go: those beings who do not let go of those sensual pleasures but instead grasp them, the pleasures indeed burn them; they scorch them both in the present and in the future.

Mā appakassa hetūti pupphassādasadisassa parittakassa kāmasukhassa hetu vipulaṃ uḷāraṃ paṇītañca lokuttaraṃ sukhaṃ mā jahi mā chaḍḍehi. Mā puthulomova baḷisaṃ gilitvāti āmisalobhena baḷisaṃ gilitvā byasanaṃ pāpuṇanto ‘‘puthulomo’’ti laddhanāmo maccho viya kāme apariccajitvā mā pacchā vihaññasi pacchā vighāṭaṃ āpajjasi.

Do not, for the sake of a trifle: for the sake of the trifling pleasure of sensual desires, which is like the taste of a flower, do not abandon, do not give up, the vast, lofty, and sublime supramundane happiness. Do not, like the fish Puthuloma swallowing the hook: like the fish named 'Puthuloma,' which meets with disaster by swallowing a hook out of greed for the bait, do not, by failing to abandon sensual pleasures, be tormented later, fall into destruction later.

Sunakhova saṅkhalābaddhoti yathā gaddulena baddho sunakho gaddulabandhena thambhe upanibaddho aññato gantuṃ asakkonto tattheva paribbhamati, evaṃ tvaṃ kāmataṇhāya baddho, idāni kāmaṃ yadipi kāmesu tāva damassu indriyāni damehi. Kāhinti khu taṃ kāmā, chātā sunakhaṃva caṇḍālāti khūti nipātamattaṃ. Te pana kāmā taṃ tathā karissanti, yathā chātajjhattā sapākā sunakhaṃ labhitvā anayabyasanaṃ pāpentīti attho.

Like a dog tied with a chain: just as a dog bound by a leash is fastened to a post and, unable to go elsewhere, wanders around that very spot, so you are bound by craving for sensual pleasures. Now, in regard to sensual pleasures, you should first restrain yourself; you should control your senses. For what will sensual pleasures do to you? Like starving outcastes to a dog: 'khu' is just a particle. For those sensual pleasures will treat you just as starving outcastes, having seized a dog, bring it to ruin and disaster—this is the meaning.

Aparimitañca dukkhanti aparimāṇaṃ ‘‘ettaka’’nti paricchindituṃ asakkuṇeyyaṃ nirayādīsu kāyikaṃ dukkhaṃ. Bahūni ca cittadomanassānīti citte labbhamānāni bahūni anekāni domanassāni cetodukkhāni. Anubhohisīti anubhavissasi. Kāmayuttoti kāmehi yutto, te appaṭinissajjanto. Paṭinissaja addhuve kāmeti addhuvehi aniccehi kāmehi vinissaja apehīti attho.

And immeasurable suffering: immeasurable physical suffering in the hells and other states, which is impossible to delimit as 'just this much.' And many mental sorrows: the many and various kinds of displeasure and mental suffering that are found in the mind. You will experience: you will undergo. Attached to sensual pleasures: yoked to sensual pleasures, not relinquishing them. Relinquish impermanent sensual pleasures: relinquish, separate from, and get away from these impermanent, transient sensual pleasures—this is the meaning.

Jarāmaraṇabyādhigahitā, sabbā sabbattha jātiyoti yasmā hīnādibhedabhinnā sabbattha bhavādīsu jātiyo jarāmaraṇabyādhinā ca gahitā, tehi aparimuttā, tasmā ajaramhi nibbāne vijjamāne jarādīhi aparimuttehi kāmehi kiṃ tava payojananti yojanā.

Seized by aging, death, and sickness are all births everywhere: since all births, whether inferior or superior, are seized by aging, death, and sickness in all kinds of existence, and are not freed from them, therefore, when the ageless Nibbāna exists, what use are sensual pleasures to you, from which one is not freed from aging and the like? This is the connection.

Evaṃ nibbānaguṇadassanamukhena kāmesu bhavesu ca ādīnavaṃ pakāsetvā idāni nibbattitaṃ nibbānaguṇameva pakāsentī ‘‘idamajara’’ntiādinā dve gāthā abhāsi. Tattha idamajaranti idamevekaṃ attani jarābhāvato adhigatassa ca jarābhāvahetuto ajaraṃ. Idamamaranti etthāpi eseva [Pg.298] nayo. Idamajarāmaranti tadubhayamekajjhaṃ katvā thomanāvasena vadati. Padanti vaṭṭadukkhato muccitukāmehi pabbajitabbato paṭipajjitabbato padaṃ. Sokahetūnaṃ abhāvato sokābhāvato ca asokaṃ. Sapattakaradhammābhāvato asapattaṃ. Kilesasambādhābhāvato asambādhaṃ. Khalitasaṅkhātānaṃ duccaritānaṃ abhāvena akhalitaṃ. Attānuvādādibhayānaṃ vaṭṭabhayassa ca sabbaso abhāvā abhayaṃ. Dukkhūpatāpassa kilesassāpi abhāvena nirupatāpaṃ. Sabbametaṃ amatamahānibbānameva sandhāya vadati. Tañhi sā anussavādisiddhena ākārena attano upaṭṭhahantī tesaṃ paccakkhato dassentī viya ‘‘ida’’nti avoca.

Thus, having revealed the danger in sensual pleasures and states of existence by demonstrating the virtues of Nibbāna, now, extolling the very virtues of Nibbāna that she had brought to mind, she spoke two verses beginning with 'This is ageless.' Here, 'This is ageless': this alone is ageless because in itself it is free from aging and because it is the cause of the absence of aging for one who has attained it. 'This is deathless': here too, the same principle applies. 'This is ageless and deathless': combining both, it is spoken in praise. 'The state': it is the state to be attained by those who wish to be liberated from the suffering of the round. 'Sorrowless': because of the absence of the causes of sorrow and the absence of sorrow itself. 'Without rival': because of the absence of rival states. 'Unrestricted': because of the absence of the restriction of the defilements. 'Unstumbling': because of the absence of misdeeds called 'stumbling blocks.' 'Fearless': because of the complete absence of fears such as self-reproach and the fear of the round. 'Untroubled': because of the absence of the affliction of suffering and of the defilements. All this is said with reference to the deathless, great Nibbāna. For she said 'This' as if showing it to them directly, as it presented itself to her in a manner established by oral tradition and so on.

Avigatamidaṃ bahūhi amatanti idaṃ amataṃ nibbānaṃ bahūhi anantaaparimāṇehi buddhādīhi ariyehi adhigataṃ ñātaṃ attano paccakkhaṃ kataṃ. Na kevalaṃ tehi adhigatameva sandhāya vadati, atha kho ajjāpi ca labhanīyaṃ idānipi adhigamanīyaṃ adhigantuṃ sakkā. Kena labhanīyanti āha ‘‘yo yoniso payuñjatī’’ti, yo puggalo yoniso upāyena satthārā dinnaovāde ṭhatvā yuñjati sammāpayogañca karoti, tena labhanīyanti yojanā. Na ca sakkā aghaṭamānenāti yo pana yoniso na payuñjati, tena aghaṭamānena na ca sakkā, kadācipi laddhuṃ na sakkāyevāti attho.

'This deathless state has been attained by many': this deathless Nibbāna has been attained, known, and personally realized by many—by countless noble ones, beginning with the Buddhas. It is not only with reference to its having been attained by them that she speaks, but also to the fact that even today it is obtainable, even now it is attainable, it can be realized. By whom is it obtainable? It is said: 'By one who strives wisely.' The person who, with wise means, stands firm in the Teacher’s instruction and makes right effort, can attain it. But for one who does not strive wisely, it is not attainable—at no time can it ever be gained by such a person.

Evaṃ bhaṇati sumedhāti evaṃ vuttappakārena sumedhā rājakaññā saṃsāre attano saṃvegadīpaniṃ kāmesu nibbedhabhāginiṃ dhammakathaṃ katheti. Saṅkhāragate ratiṃ alabhamānāti aṇumattepi saṅkhārapavatte abhiratiṃ avindantī. Anunentī anikarattanti anikarattaṃ rājānaṃ saññāpentī. Kese ca chamaṃ khipīti attano khaggena chinne kese ca bhūmiyaṃ khipi chaḍḍesi.

'Thus speaks Sumedhā': in this way, Sumedhā, the royal princess, gives a Dhamma talk that illuminates her own sense of spiritual urgency regarding saṃsāra and partakes of disenchantment with sensual pleasures. 'Finding no delight in conditioned existence': not finding delight even in the slightest occurrence of formations. 'Persuading Anikaratta': persuading King Anikaratta. 'And she threw her hair on the ground': having cut off her hair with her own sword, she threw it on the ground.

Yācatassā pitaraṃ soti so anikaratto assā sumedhāya pitaraṃ koñcarājānaṃ yācati. Kinti yācatīti āha ‘‘vissajjetha sumedhaṃ, pabbajituṃ vimokkhasaccadassā’’ti, sumedhaṃ rājaputtiṃ pabbajituṃ vissajjetha, sā ca pabbajitvā vimokkhasaccadassā aviparītanibbānadassāvinī hotūti attho.

'He asks her father': that is, King Anikaratta pleads with her father, King Koñca. What does he ask? He says: 'Release Sumedhā to go forth; may she see the truth of liberation.' The meaning is: 'You should release Princess Sumedhā to go forth, and may she, having gone forth, become one who sees the truth of liberation, one who sees the unerring Nibbāna.'

Sokabhayabhītāti [Pg.299] ñātiviyogādihetuto sabbasmāpi saṃsārabhayato bhītā ñāṇuttaravasena utrāsitā. Sikkhamānāyāti sikkhamānāya samānāya cha abhiññā sacchikatā, tato eva aggaphalaṃ arahattaṃ sacchikataṃ.

'Afraid of sorrow and fear': frightened by all the fear of saṃsāra arising from such causes as separation from relatives; she was terrified by way of superior knowledge. 'While training': while she was still training, the six superknowledges were realized, and thereby the highest fruit, arahantship, was realized.

Acchariyamabbhutaṃ taṃ, nibbānaṃ āsi rājakaññāyāti rājaputtiyā sumedhāya kilesehi parinibbānaṃ acchariyaṃ abbhutañca āsi. Chaḷabhiññāva siddhiyā kathanti ce pubbenivāsacaritaṃ, yathā byākari pacchime kāleti, pacchime khandhaparinibbānakāle attano pubbenivāsapariyāpannacaritaṃ yathā byākāsi, tathā taṃ jānitabbanti.

'Wonderful, marvelous was that Nibbāna of the princess': the final quenching of the defilements of the royal daughter Sumedhā was wonderful and marvelous. And if it is asked how the accomplishment of the six direct knowledges is told: 'Her conduct in past lives, as she declared it at her final time.' The meaning is that at the time of the final passing away of the aggregates, she declared her conduct that occurred in her past lives just as it was; thus it should be known.

Pubbenivāsaṃ pana tāya yathā byākataṃ, taṃ dassetuṃ ‘‘bhagavati koṇāgamane’’tiādi vuttaṃ. Tattha bhagavati koṇāgamaneti koṇāgamane sammāsambuddhe loke uppanne. Saṅghārāmamhi navanivesamhīti saṅghaṃ uddissa abhinavanivesite ārāme. Sakhiyo tisso janiyo, vihāradānaṃ adāsimhāti dhanañjānī khemā ahañcāti mayaṃ tisso sakhiyo ārāmaṃ saṅghassa vihāradānaṃ adamha.

Now, to show the past life as it was declared by her, the passage beginning 'When the Blessed One Koṇāgamana…' was spoken. Here, 'When the Blessed One Koṇāgamana' means when the Perfectly Self-Enlightened One Koṇāgamana had arisen in the world. 'In a newly established monastery' means in a monastery newly established and dedicated to the Saṅgha. 'We three friends, women, gave the gift of a dwelling' means: we three friends—Dhanañjānī, Khemā, and I—gave a monastery to the Saṅgha as a gift of a dwelling.

Dasakkhattuṃ satakkhattunti tassa vihāradānassa ānubhāvena dasavāre devesu upapajimha, tato manussesu upapajjitvā puna satakkhattuṃ devesu upapajjimha, tatopi manussesu upapajjitvā puna dasasatakkhattuṃ sahassavāraṃ devesu upapajjimha, tatopi manussesu upapajjitvā puna satāni satakkhattuṃ dasasahassavāre devesu upapajjimha, ko pana vādo manussesu. Evaṃ manussesu uppannavāresu kathāva natthi, anekasahassavāraṃ upapajjimhāti attho.

'Ten times, a hundred times': by the power of that gift of a dwelling, we were reborn among the gods ten times. Then, having been reborn among humans, we were again reborn among the gods a hundred times. From there, having been reborn among humans, we were again reborn among the gods a thousand times. From there, having been reborn among humans, we were again reborn among the gods a hundred hundred times, that is, ten thousand times. What then to say of rebirths among humans? Thus, there is no need to speak of the number of times we were born among humans; the meaning is that we were reborn many thousands of times.

Devesu mahiddhikā ahumhāti devesu upapannakāle tasmiṃ tasmiṃ devanikāye mahiddhikā mahānubhāvā ahumha. Mānusakamhi ko pana vādoti manussattalābhe mahiddhikatāya kathāva natthi. Idāni tameva manussattabhāve ukkaṃsataṃ mahiddhikataṃ dassentī ‘‘sattaratanassa mahesī, itthiratanaṃ ahaṃ āsi’’nti āha. Tattha cakkaratanādīni satta ratanāni etassa santīti sattaratano, cakkavattī, tassa sattaratanassa. Chadosarahitā [Pg.300] pañcakalyāṇā atikkantamanussavaṇṇā apattadibbavaṇṇāti evamādiguṇasamannāgamena itthīsu ratanabhūtā ahaṃ ahosiṃ.

'Among the gods we were of great power': when reborn among the gods, in this or that host of gods, we were of great psychic power and great might. 'What then to say of the human state?': when a human existence was obtained, there is no need to speak of our great power. Now, showing that very state of great power in its excellence in a human existence, she said: 'I was the chief queen of the one with the seven treasures; I was the woman-treasure.' Here, 'of the one with the seven treasures': he who has the seven treasures beginning with the wheel-treasure is 'the one with the seven treasures,' that is, a wheel-turning monarch. 'I was the woman-treasure' means: endowed with such qualities as being free from the six faults, possessing the five kinds of beauty, surpassing human complexion but not having attained a divine complexion, I became a jewel among women.

So hetūti yaṃ taṃ koṇāgamanassa bhagavato kāle saṅghassa vihāradānaṃ kataṃ, so yathāvuttāya dibbasampattiyā ca hetu. So pabhavo taṃ mūlanti tasseva pariyāyavacanaṃ. Sāva sāsane khantīti sā eva idha satthusāsane dhamme nijjhānakkhantī. Taṃ paṭhamasamodhānanti tadeva satthusāsanadhammena paṭhamaṃ samodhānaṃ paṭhamo samāgamo, tadeva satthusāsanadhamme abhiratāya pariyosāne nibbānanti phalūpacārena kāraṇaṃ vadati. Imā pana catasso gāthā theriyā apadānassa vibhāvanavasena pavattattā apadānapāḷiyampi saṅgahaṃ āropitā.

'That was the cause': the gift of a dwelling made to the Saṅgha during the time of the Blessed One Koṇāgamana was the cause for the divine prosperity mentioned above. 'That was the origin, that the root': these are synonyms for the same. 'That was the acceptance in the teaching': that very acceptance here in the Teacher's teaching is the reflective acceptance of the Dhamma. 'That was the first connection': that was the very first connection, the first encounter, with the Dhamma of the Teacher's teaching. That very delight in the Dhamma of the Teacher's teaching has Nibbāna as its culmination; thus she speaks of the cause by way of its result. These four verses, having been uttered by the elder nun by way of explaining her own past life story, are also included in the Apadāna Pāḷi.

Osānagāthāya evaṃ karontīti yathā mayā purimattabhāve etarahi ca kataṃ paṭipannaṃ, evaṃ aññepi karonti paṭipajjanti. Ke evaṃ karontīti āha – ‘‘ye saddahanti vacanaṃ anomapaññassā’’ti, ñeyyapariyantikañāṇatāya paripuṇṇapaññassa sammāsambuddhassa vacanaṃ ye puggalā saddahanti ‘‘evameta’’nti okappanti, te evaṃ karonti paṭipajjanti. Idāni tāya ukkaṃsagatāya paṭipattiyā taṃ dassetuṃ ‘‘nibbindanti bhavagate, nibbinditvā virajjantī’’ti vuttaṃ. Tassattho – ye bhagavato vacanaṃ yāthāvato saddahanti, te visuddhipaṭipadaṃ paṭipajjantā sabbasmiṃ bhavagate tebhūmake saṅkhāre vipassanāpaññāya nibbindanti, nibbinditvā ca pana ariyamaggena sabbaso virajjanti, sabbasmāpi bhavagatā vimuccantīti attho. Virāge ariyamagge adhigate vimuttāyeva hontīti.

By the concluding verse, 'they act thus' means: just as I have acted and practiced in a former existence and now, so too do others act and practice. Who are those who act thus? It is said: 'Those who have faith in the word of the one with flawless wisdom.' Those individuals who have faith in the word of the Perfectly Self-Enlightened One, whose wisdom is perfected because his knowledge encompasses all that can be known, and who accept it thinking, 'It is so,' they act and practice in this way. Now, to illustrate that sublime practice, it is said: 'They become disenchanted with existence; having become disenchanted, they become dispassionate.' The meaning is this: Those who have faith in the Blessed One’s word as it really is, practicing the path of purification, become disenchanted with all formations in the three planes of existence by means of insight-wisdom. Having become disenchanted, they become entirely dispassionate through the noble path and are liberated from all existence. When dispassion, the noble path, is attained, they are indeed liberated.

Evametā therikādayo sumedhāpariyosānā gāthāsabhāgena idha ekajjhaṃ saṅgahaṃ ārūḷhā ‘‘tisattatiparimāṇā’’ti. Bhāṇavārato pana dvādhikā chasatamattā theriyo gāthā ca. Tā sabbāpi yathā sammāsambuddhassa sāvikābhāvena ekavidhā, tathā asekhabhāvena ukkhittapalighatāya saṃkiṇṇaparikkhatāya abbūḷhesikatāya niraggalatāya pannabhāratāya visaññuttatāya dasasu ariyavāsesu vuṭṭhavāsatāya ca, tathā hi tā pañcaṅgavippahīnā chaḷaṅgasamannāgatā ekārakkhā caturāpassenā [Pg.301] paṇunnapaccekasaccā samavayasaṭṭhesanā anāvilasaṅkappā passaddhakāyasaṅkhārā suvimuttacittā suvimuttapaññā cāti evamādinā (dī. ni. 3.360) nayena ekavidhā.

Thus, these elder nuns and others, concluding with Sumedhā, are gathered here together by way of their verses, numbering seventy-three. However, by recitation section, there are six hundred and two verses of the elder nuns. All of them are alike in being disciples of the Perfectly Self-Enlightened One and in being adepts: they have lifted the crossbar, filled the trench, pulled out the pillar, are unbolted, have put down the burden, are unfettered, and have dwelt in the ten noble dwellings. For they have abandoned the five factors, possess the six factors, are guarded in one way, endowed with the four supports, have dispelled individual truths, have their questing stilled, have untroubled intentions, tranquil bodily formations, a well-liberated mind, and are well-liberated in wisdom—thus, they are alike in these and other ways, according to the method of Dī. Ni. 3.360.

Sammukhāparammukhābhedato duvidhā. Yā hi satthudharamānakāle ariyāya jātiyā jātā mahāpajāpatigotamiādayo, tā sammukhāsāvikā nāma. Yā pana bhagavato khandhaparinibbānato pacchā adhigatavisesā, tā satipi satthudhammasarīrassa paccakkhabhāve satthusarīrassa apaccakkhabhāvato parammukhāsāvikā nāma. Tathā ubhatobhāgavimuttipaññāvimuttitāvasena. Idha pāḷiyāgatā pana ubhatobhāgavimuttāyeva. Tathā sāpadānanāpadānabhedato. Yāsañhi purimesu sammāsambuddhesu paccekabuddhesu sāvakabuddhesu vā puññakiriyāvasena katādhikāratāsaṅkhātaṃ atthi apadānaṃ, tā sāpadānā. Yāsaṃ taṃ natthi, tā nāpadānā. Tathā satthuladdhūpasampadā saṅghato laddhūpasampadāti duvidhā. Garudhammapaṭiggahaṇamhi laddhūpasampadā mahāpajāpatigotamī satthusantikāva laddhūpasampadattā satthuladdhūpasampadā nāma. Sesā sabbāpi saṅghato laddhūpasampadā. Tāpi ekatoupasampannā ubhatoupasampannāti duvidhā. Tattha yā tā mahāpajāpatigotamiyā saddhiṃ nikkhantā pañcasatā sākiyāniyo, tā ekatoupasampannā bhikkhusaṅghato eva laddhūpasampadattā mahāpajāpatigotamiṃ ṭhapetvā. Itarā ubhatoupasampannā ubhatosaṅghe upasampadattā.

They are of two kinds based on the distinction of being face-to-face or not face-to-face. Those who were born the noble birth during the time the Teacher was alive, such as Mahāpajāpatī Gotamī and others, are called face-to-face disciples. Those, however, who attained distinction after the Blessed One’s final Nibbāna of the aggregates are called not-face-to-face disciples because, though the Dhamma-body of the Teacher was directly perceptible, the physical body of the Teacher was not. Similarly, they are distinguished as being liberated-in-both-ways or liberated-by-wisdom. Here in the Pāli, however, only those liberated-in-both-ways are mentioned. Furthermore, they are divided into those with an apadāna and those without. Those who have an apadāna—that is, who have made an aspiration by performing meritorious deeds in the presence of past Perfectly Self-Enlightened Buddhas, Paccekabuddhas, or arahant disciples—are called 'those with an apadāna.' Those who do not have this are called 'those without an apadāna.' They are also of two kinds: those who received higher ordination from the Teacher and those who received it from the Sangha. Mahāpajāpatī Gotamī, having received higher ordination by accepting the weighty rules in the Teacher's presence, is called one who received higher ordination from the Teacher. All the others received higher ordination from the Sangha. These, too, are of two kinds: those ordained in one Sangha and those ordained in both Sanghas. Among them, the five hundred Sākiyan women who went forth with Mahāpajāpatī Gotamī—except for Mahāpajāpatī Gotamī herself—are called 'ordained in one Sangha,' as they received higher ordination from the Bhikkhu Sangha alone. The others are called 'ordained in both Sanghas,' as they received higher ordination from both Sanghas.

Ehibhikkhuduko viya ehibhikkhuniduko idha na labbhati. Kasmā? Bhikkhunīnaṃ tathā upasampadāya abhāvato. Yadi evaṃ yaṃ taṃ therigāthāya subhaddāya kuṇḍalakesāya vuttaṃ –

The 'Come, bhikkhunī' formula is not found here, unlike the 'Come, bhikkhu' formula. Why? Because there is no such higher ordination for bhikkhunīs. If so, what of that which was said by the therī Subhaddā Kuṇḍalakesā in the Therīgāthā—

‘‘Nihacca jāṇuṃ vanditvā, sammukhā añjaliṃ akaṃ;

Ehi bhaddeti maṃ avaca, sā me āsūpasampadā’’ti. (therīgā. 109);

'Having placed a knee on the ground and paid homage, I made the gesture of reverence before him. 'Come, Bhaddā,' he said to me; that was my higher ordination.' (Thīg. 109)

Tathā apadānepi –

Similarly in the Apadāna—

‘‘Āyācito tadā āha, ehi bhaddeti nāyako;

Tadāhaṃ upasampannā, parittaṃ toyamaddasa’’nti. (apa. therī 2.3.44);

'Having been requested, the Leader then said, 'Come, Bhaddā.' Then I was ordained; I saw a little water.' (Ap. Therī 2.3.44)

Taṃ [Pg.302] kathanti? Nayidaṃ ehibhikkhunibhāvena upasampadaṃ sandhāya vuttaṃ. Upasampadāya pana hetubhāvato yā satthu āṇatti, sā me āsūpasampadāti vuttaṃ.

How is that? This was not said in reference to higher ordination by means of the 'Come, bhikkhunī' status. Rather, it was said, 'that was my higher ordination,' because the Teacher's command was the cause for the higher ordination.

Tathā hi vuttaṃ aṭṭhakathāyaṃ ‘‘ehi, bhadde, bhikkhunupassayaṃ gantvā bhikkhunīnaṃ santike pabbajja upasampajjassūti maṃ avoca āṇāpesi. Sā satthu āṇā mayhaṃ upasampadāya kāraṇattā upasampadā ahosī’’ti. Eteneva apadānagāthāyapi attho saṃvaṇṇitoti daṭṭhabbo.

For it is said in the commentary: 'He commanded me, saying: “Come, Bhaddā, go to the bhikkhunīs' residence and receive the going forth and higher ordination from the bhikkhunīs.” That command of the Teacher, being the cause of my higher ordination, was my higher ordination.' It should be seen that the meaning in the Apadāna verse is also explained by this.

Evampi bhikkhunivibhaṅge ehi bhikkhunīti idaṃ kathanti? Ehibhikkhunibhāvena bhikkhunīnaṃ upasampadāya asabhāvajotanavacanaṃ tathā upasampadāya bhikkhunīnaṃ abhāvato. Yadi evaṃ, kathaṃ ehibhikkhunīti vibhaṅge niddeso katoti? Desanānayasotapatitabhāvena. Ayañhi sotapatitatā nāma katthaci labbhamānassāpi anāhaṭaṃ hoti.

Even so, how is this 'Come, bhikkhunī' in the Bhikkhunīvibhaṅga to be understood? It is a statement indicating the non-existence of higher ordination for bhikkhunīs by means of the 'Come, bhikkhunī' status, because there is no higher ordination for bhikkhunīs in that way. If so, why is the exposition of 'Come, bhikkhunī' made in the Vibhaṅga? By way of its falling into the stream of the teaching method. For this 'falling into the stream' is a principle whereby something obtainable elsewhere is sometimes not included.

Yathā abhidhamme manodhātuniddese (dha. sa. 566-567) labbhamānampi jhānaṅgaṃ pañcaviññāṇasotapatitatāya na uddhaṭaṃ katthaci desanāya asambhavato. Yathā tattheva vatthuniddese hadayavatthu, katthaci alabbhamānassāpi gahaṇavasena. Tathā ṭhitakappiniddese. Yathāha –

As in the Abhidhamma's exposition of the mind-element (Dhs. §§566–67), a jhāna factor, though obtainable, is not analyzed there because it falls into the stream of the five sense-consciousnesses, since it cannot occur in that context. And just as there, in the exposition of the physical bases, the heart-base is included for the sake of completeness although it is unobtainable in some cases. Similarly, in the exposition of one for whom the aeon is fixed. As it is said—

‘‘Katamo ca puggalo ṭhitakappī? Ayañca puggalo sotāpattiphalasacchikiriyāya paṭipanno assa, kappassa ca uḍḍayhanavelā assa, neva tāva kappo uḍḍayheyya, yāvāyaṃ puggalo na sotāpattiphalaṃ sacchikarotī’’ti (pu. pa. 17).

'And what sort of person is one for whom the aeon is fixed? It is this sort of person who has entered upon the path for the realization of the fruit of stream-entry, and it is the time for the eon to be destroyed; yet the eon would not be destroyed until this person realizes the fruit of stream-entry.' (Pug. 17)

Evamidhāpi alabbhamānagahaṇavasena veditabbaṃ, parikappavacanañhetaṃ sace bhagavā bhikkhunibhāvayogyaṃ kañci mātugāmaṃ ehi bhikkhunīti vadeyya, evampi bhikkhunibhāvo siyāti. Kasmā pana bhagavā evaṃ na kathesīti? Tathā katādhikārānaṃ abhāvato. Ye pana ‘‘anāsannasannihitabhāvato’’ti kāraṇaṃ vatvā ‘‘bhikkhū eva hi satthu āsannacārī sadā sannihitāva, tasmā te ‘ehibhikkhū’ti vattabbataṃ arahanti, na bhikkhuniyo’’ti vadanti, taṃ tesaṃ matimattaṃ. Satthu āsannadūrabhāvassa bhabbābhabbabhāvāsiddhattā. Vuttañhetaṃ bhagavatā –

So here too, it should be understood as a case of including what is unobtainable. For this is a hypothetical statement: 'If the Blessed One were to say to some woman fit for the state of a bhikkhunī, “Come, bhikkhunī,” she could become a bhikkhunī even in that way.' But why did the Blessed One not speak thus? Because of the absence of those who had made the required aspiration. As for those who state the reason as 'because of not being near and present,' saying, 'Indeed, only the bhikkhus are always moving near the Teacher and are constantly present, therefore they are fit to be told, “Come, bhikkhu,” but not the bhikkhunīs'—that is merely their own opinion. For nearness to or distance from the Teacher does not establish fitness or unfitness. For this was stated by the Blessed One—

‘‘Saṅghāṭikaṇṇe [Pg.303] cepi, bhikkhave, bhikkhu gahetvā piṭṭhito piṭṭhito anubandho assa pade padaṃ nikkhipanto, so ca hoti abhijjhālu kāmesu tibbasārāgo byāpannacitto paduṭṭhamanasaṅkappo muṭṭhassati asampajāno asamāhito vibbhantacitto pākatindriyo, atha kho so ārakāva mayhaṃ, ahañca tassa. Taṃ kissa hetu? Dhammañhi so, bhikkhave, bhikkhu na passati, dhammaṃ apassanto na maṃ passati.

'Even if, bhikkhus, a bhikkhu, holding on to the corner of my outer robe, were to follow along right behind me, step after step, yet he is covetous, with intense lust for sensual pleasures, with a mind of ill will, with corrupt thoughts, unmindful, not clearly comprehending, unconcentrated, with a distracted mind and unrestrained in his sense faculties, then he is far from me and I am far from him. For what reason? Because, bhikkhus, that bhikkhu does not see the Dhamma. Not seeing the Dhamma, he does not see me.'

‘‘Yojanasate cepi so, bhikkhave, bhikkhu vihareyya. So ca hoti anabhijjhālu kāmesu na tibbasārāgo abyāpannacitto appaduṭṭhamanasaṅkappo upaṭṭhitassati sampajāno samāhito ekaggacitto saṃvutindriyo, atha kho so santikeva mayhaṃ, ahañca tassa. Taṃ kissa hetu? Dhammañhi so, bhikkhave, bhikkhu passati, dhammaṃ passanto maṃ passatī’’ti (itivu. 92).

“But even if, bhikkhus, a bhikkhu were to live a hundred yojanas away, yet he is not covetous, without intense lust for sensual pleasures, with a mind free from ill will, with uncorrupted thoughts, with mindfulness established, clearly comprehending, concentrated, with a unified mind, and with restrained sense faculties, then he is near to me and I am near to him. For what reason? Because, bhikkhus, that bhikkhu sees the Dhamma. Seeing the Dhamma, he sees me.” (Iti 92)

Tasmā akāraṇaṃ desato satthu āsannānāsannatā. Akatādhikāratāya pana bhikkhunīnaṃ tattha ayogyatā. Tena vuttaṃ – ‘‘ehibhikkhuniduko idha na labbhatī’’ti. Evaṃ duvidhā.

Therefore, the Teacher’s nearness or farness in terms of location is not the reason. Rather, the bhikkhunīs’ unfitness in this regard is due to their not having made the required aspiration. For that reason it is said: ‘The “Come, bhikkhunī” formula is not found here.’ Thus they are of two kinds.

Aggasāvikā, mahāsāvikā, pakatisāvikāti tividhā. Tattha khemā, uppalavaṇṇāti imā dve theriyo aggasāvikā nāma. Kāmaṃ sabbāpi khīṇāsavattheriyo sīlasuddhiādike sampādentiyo catūsu satipaṭṭhānesu supaṭṭhitacittā sattabojjhaṅge yathābhūtaṃ bhāvetvā maggapaṭipāṭiyā anavasesato kilese khepetvā aggaphale patiṭṭhahanti. Tathāpi yathā saddhāvimuttato diṭṭhippattassa paññāvimuttato ca ubhatobhāgavimuttassa pubbabhāgabhāvanāvisesasiddho icchito viseso, evaṃ abhinīhāramahantatāpubbayogamahantatāhisasantāne sātisayaguṇavisesassa nipphāditattā sīlādīhi guṇehi mahantā sāvikāti mahāsāvikā. Tesuyeva pana bodhipakkhiyadhammesu pāmokkhabhāvena dhurabhūtānaṃ sammādiṭṭhisammāsamādhīnaṃ sātisayakiccānubhāvanibbattiyā kāraṇabhūtāya tajjābhinīhāratāya sakkaccaṃ nirantaraṃ cirakālasambhūtāya sammāpaṭipattiyā yathākkamaṃ paññāya samādhimhi ca ukkaṃsapāramippattiyā savisesaṃ [Pg.304] sabbaguṇehi aggabhāve ṭhitattā tā dvepi aggasāvikā nāma. Mahāpajāpatigotamiādayo pana abhinīhāramahantatāya pubbayogamahantatāya ca paṭiladdhaguṇavisesavasena mahatiyo sāvikāti mahāsāvikā nāma. Itarā therikā tissā vīrā dhīrāti evamādikā abhinīhāramahantatādīnaṃ abhāvena pakatisāvikā nāma. Tā pana aggasāvikā viya mahāsāvikā viya ca na parimitā, atha kho anekasatāni anekasahassāni veditabbāni. Evaṃ aggasāvikādibhedato tividhā. Tathā suññatavimokkhādibhedato tividhā.

They are threefold: chief female disciples, great female disciples, and ordinary female disciples. Herein, the two therīs Khemā and Uppalavaṇṇā are called the chief female disciples. It is true that all the therīs who have destroyed the taints establish themselves in the highest fruit, having fulfilled such things as purity of virtue, having well-established their minds in the four establishments of mindfulness, having developed the seven factors of enlightenment as they really are, and having, by the sequence of the path, completely eradicated the defilements. Nevertheless, just as there is a desired distinction—accomplished by the distinction in the preliminary development—between one liberated by faith, one who has attained to view, one liberated by wisdom, and one liberated in both ways, so too, because an extraordinary and special quality has been produced in their continuums of existence through the greatness of their aspiration and past practice, they are called ‘great female disciples’ because they are great in qualities such as virtue. Furthermore, because those two stand in a supreme position with all their special qualities, having reached the summit of perfection in wisdom and concentration respectively through right practice—a practice that is the cause for producing the extraordinary function and power of right view and right concentration, which are foremost and bear the yoke among the factors of enlightenment, a practice born from that same aspiration and undertaken diligently, continuously, and for a long time—they are called the chief female disciples. But Mahāpajāpatī Gotamī and others, on account of the greatness of their aspiration and past practice, by virtue of the special qualities they have acquired, are called ‘great female disciples.’ The other therīs, such as Tissā, Vīrā, and Dhīrā, due to the absence of greatness of aspiration and the like, are called ‘ordinary female disciples.’ But these are not limited in number like the chief and great female disciples; rather, they should be understood to be many hundreds, many thousands. Thus they are threefold by the distinction of chief female disciple and so on. Similarly, they are threefold by the distinction of liberation through emptiness and so on.

Paṭipadādivibhāgena catubbidhā. Indriyādhikavibhāgena pañcavidhā. Tathā paṭipattiyādivibhāgena pañcavidhā. Animittavimuttādivasena chabbidhā. Adhimuttibhedena sattavidhā. Dhurapaṭipadādivibhāgena aṭṭhavidhā. Vimuttivibhāgena navavidhā dasavidhā ca. Tā panetā yathāvuttena dhurabhedena vibhajjamānā vīsati honti, paṭipadāvibhāgena vibhajjamānā cattālīsa honti. Puna paṭipadābhedena dhurabhedena vibhajjamānā asīti honti. Atha vā suññatāvimuttādivibhāgena vibhajjamānā cattālīsādhikāni dvesatāni honti. Puna indriyādhikavibhāgena vibhajjamānā dvisatuttarasahassaṃ hontīti. Evametāsaṃ therīnaṃ attano guṇavaseneva anekabhedabhinnatā veditabbā. Ayamettha saṅkhepo, vitthāro pana heṭṭhā theragāthāsaṃvaṇṇanāyaṃ vuttanayeneva gahetabboti.

They are fourfold by the division of the path, etc. They are fivefold by the division of the predominance of faculties. Likewise, they are fivefold by the division of practice, etc. They are sixfold by way of signless liberation, etc. They are sevenfold by the division of inclination. They are eightfold by the division of the burden, the path, etc. They are ninefold and tenfold by the division of liberation. Furthermore, these, when divided by the aforesaid division of the burden, become twenty; when divided by the division of the path, they become forty. Again, when divided by the division of the path and the division of the burden, they become eighty. Or, when divided by the division of liberation through emptiness, etc., they become two hundred and forty. Again, when divided by the division of the predominance of faculties, they become one thousand two hundred. Thus, the manifold diversity of these therīs should be understood as being due to their own qualities. This is the summary here; the detailed explanation, however, should be understood in the same way as stated below in the commentary on the Theragāthā.

Sumedhātherīgāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Therī Sumedhā is completed.

Mahānipātavaṇṇanā niṭṭhitā.

The Commentary on the Great Chapter is completed.

Nigamanagāthā

Concluding Verses

Ettāvatā [Pg.305] ca –

And thus far:

‘‘Ye te sampannasaddhammā, dhammarājassa satthuno;

Orasā mukhajā puttā, dāyādā dhammanimmitā.

“Those endowed with the good Dhamma of the Dhamma King, the Teacher, are his legitimate sons, born from his mouth, heirs fashioned by the Dhamma.

‘‘Sīlādiguṇasampannā, katakiccā anāsavā;

Subhūtiādayo therā, theriyo therikādayo.

“The theras such as Subhūti, and the therīs and other female elders, are endowed with qualities such as virtue, have done what had to be done, and are taintless.

‘‘Tehi yā bhāsitā gāthā, aññabyākaraṇādinā;

Tā sabbā ekato katvā, theragāthāti saṅgahaṃ.

“The verses spoken by them with declarations of final knowledge and so on— having gathered them all together into the collection called the Theragāthā,

‘‘Āropesuṃ mahātherā, therīgāthāti tādino;

Tāsaṃ atthaṃ pakāsetuṃ, porāṇaṭṭhakathānayaṃ.

“And the Therīgāthā, the great theras, the Such Ones, compiled. To explain their meaning, they followed the method of the ancient commentaries.

‘‘Nissāya yā samāraddhā, atthasaṃvaṇṇanā mayā;

Sā tattha paramatthānaṃ, tattha tattha yathārahaṃ.

“This explanation of the meaning, which I undertook relying on that ancient method, which illuminates the ultimate meanings in each case as is appropriate,

‘‘Pakāsanā paramatthadīpanī, nāma nāmato;

Sampattā pariniṭṭhānaṃ, anākulavinicchayā;

Dvānavutiparimāṇā, pāḷiyā bhāṇavārato.

“This ‘Illuminator of the Ultimate Meaning’ (Paramatthadīpanī) by name, has reached completion with its unconfused decisions, having a measure of ninety-two recitation sections of the Pāli.

‘‘Iti taṃ saṅkharontena, yaṃ taṃ adhigataṃ mayā;

Puññaṃ tassānubhāvena, lokanāthassa sāsanaṃ.

“By the merit that I have acquired in thus composing this, through the power of that merit, may the teaching of the Protector of the World endure.

‘‘Ogāhetvā visuddhāya, sīlādipaṭipattiyā;

Sabbepi dehino hontu, vimuttirasabhāgino.

“Having plunged into the pure practice of virtue and so on, may all embodied beings become partakers of the taste of liberation.

‘‘Ciraṃ tiṭṭhatu lokasmiṃ, sammāsambuddhasāsanaṃ;

Tasmiṃ sagāravā niccaṃ, hontu sabbepi pāṇino.

“Long may the teaching of the Perfectly Self-Enlightened One endure in the world; may all living beings always be respectful towards it.

‘‘Sammā vassatu kālena, devopi jagatīpati;

Saddhammanirato lokaṃ, dhammeneva pasāsatū’’ti.

“May the deva rain properly in due season; may the lord of the earth, delighting in the good Dhamma, rule the world in accordance with the Dhamma.”

Badaratitthavihāravāsinā ācariyadhammapālattherena

By the teacher, the Thera Dhammapāla, a resident of the Badaratittha Monastery,

Katā

Composed

Therīgāthānaṃ atthasaṃvaṇṇanā niṭṭhitā.

The Commentary on the Meaning of the Therīgāthā is finished.

Therīgāthā-aṭṭhakathā niṭṭhitā.

The Commentary on the Therīgāthā is completed.