Khuddakanikāye

In the Minor Collection

 

 

 

 

Therīgāthāpāḷi

 

Book of Verses of Elder Bhikkhunis

 

 

 

 

 

A Contemporary Translation

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Bhikkhu Mahinda

(Anāgārika Mahendra)


 Library of Congress Control Number: 2021918105

 

Second Edition 2022

 

ISBN: 978-0-9990781-4-3 – Paperback/Softcover

 

 

© 2017, 2022 Dhamma Publishers

Roslindale, MA, USA

itivuttaka@gmail.com

 

 

 

 

 

 

For free distribution only

 

You may reprint and redistribute this work,

provided that you: (1) charge no fees for its distribution or use, (2) don’t make any change to the contents including layout, (3) include the entire contents from front-cover to back-cover (with the exception of changing the inside back-cover to record new donors), (4) include this entire page as notice, and (5) send us a copy of the book as published. 

 

For eDistribution of PDF and other electronic files, please link to our website.  Please don’t host the electronic files directly on your website.  This will ensure that reader accesses the latest version of the electronic files.  Please contact us to get the links.

 

Before reprinting and redistributing, please inquire at itivuttaka@gmail.com if a newer edition is available. 

 

Otherwise, all rights reserved.

 

 

 

 

 

Cover: Anāthapiṇḍika donating Jetavana to Lord Buddha, Bharhut Stupa, Indian Museum, Kolkata, India

 

 

As this is a dhamma book, please treat it with respect.  When you no longer need it, please donate it to your local Buddhist Society or Local Library.  Thank you.


Dedication

I dedicate this translation with profound gratitude to my daughter Devpriya.  She was the first one to know, at the ripe old age of eight (!), that I would like to go forth.  With boundless mettā, karuṇā, and muditā, she gave me the permission and freedom to do so.  Since then, she has been my champion, always there like a north star.  She has taught me what true love means – love means letting go and sacrificing, making others happy even when it means you may get pains.  Knowing how much personal cost this has entailed for her, I cannot but acknowledge the debt of gratitude, and be enormously thankful for the resolute strength and brave character she has displayed.  With the boundless merits she has earned from this sacrifice to facilitate the way to Nibbāna for her father, may she obtain all the worldly happiness and peace, walk on the path like the elder bhikkhunis portrayed in this book, and attain Nibbāna when she is ready.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

“A woman, O lord of the people, may turn out better than a man:

She may be wise and virtuous, a devoted wife, revering her mother-in-law.

 

“The son to whom she gives birth may become a hero, O lord of the land.

The son of such a blessed woman, may even rule the realm.”                                         (CDB 3.16)


Gratitude

I would like to take this opportunity to thank all the kalyāṇamittā who have introduced me to the dhammā, helped me understand it, and encouraged me all along.  I have been very fortunate to have unstinting support of all my Gurus: S. N. Goenka for paipatti (practice), Venerable Bhikkhu Bodhi for pariyatti (learning), and Mr. A. B. Mediwake (Pāḷi).

In particular, I very gratefully acknowledge the help I have received, and continue to receive, from Venerable Bhikkhu Bodhi as I started reading and learning the Tipiṭaka in English.  His scholarly and devout translations have made Dhammā accessible and easy to understand.  He has always been there – in person or via email – answering questions, providing explanations, and clarifying confusions.

I also acknowledge the much-appreciated help of Mr. A. B. Mediwake, my Pāḷi Guru at SIBA, Pallekale, Sri Lanka.  Without his encyclopedic knowledge and understanding of Pāḷi language and the Sutta Piṭaka along with commentaries, this translation would have floundered long before arriving.

Venerable Ñāṇatusita reviewed the Chapter of Ones when this translation was in infancy and set me along the right path by providing very constructive criticism and direction.

All the dhamma writers have helped me enormously in learning the multi-faceted dhamma thru their writings.  Being curious, I have always admired the enormous work Mr. G. P. Malalasekera carried out in compiling the Dictionary of Pāḷi Proper Names in early 20th century, which has given me so much information on various characters of the Buddhist Cast.  The study guides as well as translations by Venerable Ṭhānissaro Bhikkhu have proven extremely helpful in informing my dhamma studies.  AccessToInsight.org has been tremendously helpful in making available dhamma materials in an easily accessible format.

All the clearly understandable and meaningful dhamma contained herein is due to them – all errors and misunderstandings are mine alone.

I gratefully thank Ms. Samanthi Rambukpotha and her parents Mr. and Mrs. Tillekeratne for their kind dāna by providing their home in Ratemulla, along with all necessities, for a serene environment conducive to meditation and translation.  I also thank the caretaker Mr. Parakrama for his help and assistance during my sojourn there.

Thanks are also due to VRI-India, and in particular to Mr. S. P. Goenka, for their gracious permission to reproduce the CST edition Pāḷi source text in the book.

I also thank the Sri Lanka Immigration for extending my visa to complete the translation work, Mr. Nalin Ariyarathne for the cover and book design, and Ms. Pooja Gokul for the permission to use the Sanchi Torana sketch in the back cover logo.

Last but not the least, without the support of my family, I wouldn’t have been able to undertake this translation.  I especially thank my brother Dipak for taking care of the day-to-day tasks so I can devote myself fully to task at hand.

May they all share bountifully in the merits of this work.  May all beings share in the merits of this work.  May all beings be happy, be peaceful, be liberated.

 

Sumathipāla Arañña, Kanduboda

Sri Lanka

January 2022

itivuttaka@gmail.com


Table of Contents

Dedication  iv

Gratitude  v

Table of Contents  vii

Guide to Pāḷi Pronunciation  ix

Bibliography and Abbreviations  x

Introduction  xii

1. Ekakanipāto – Chapter of Ones  1

2. Dukanipāto – Chapter of Twos  9

3. Tikanipāto – Chapter of Threes  18

4. Catukkanipāto – Chapter of Fours  26

5. Pañcakanipāto – Chapter of Fives  27

6. Chakkanipāto – Chapter of Sixes  40

7. Sattakanipāto – Chapter of Sevens  50

8. Aṭṭhakanipāto – Chapter of Eights  55

9. Navakanipāto – Chapter of Nines  57

10. Ekādasanipāto – Chapter of Elevens  59

11. Dvādasakanipāto – Chapter of Twelves  62

12. Soḷasanipāto – Chapter of Sixteens  65

13. Vīsatinipāto – Chapter of Twenties  69

14. Tiṃsanipāto – Chapter of Thirties  92

15. Cattālīsanipāto – Chapter of Forties  99

16. Mahānipāto – The Great Chapter  108

Appendix 1: Buddhist Path by Numbered Lists  124

Appendix 2: Vuḍḍhapabbajitasumanā Therī 130

Appendix 3: Selā AKA Āḷavikā Therī 131

Appendix 4: Bhaddā Kāpilānī Therī 132

Appendix 5: Bhaddā Kuṇḍalakesā Therī 134

Appendix 6: Paṭācārā Therī 135

Appendix 7: Khemā Therī 136

Appendix 8: Mahāpajāpati Gotamī Therī 137

Appendix 9: Kisāgotamī Therī 139

Appendix 10: Uppalavaṇṇā Therī 140

Appendix 11: Ambapālī Therī 143

Appendix 12: Cāpā Therī and Ājīvaka Upaka Thera  145

Appendix 13: Seven Daughters of King Kikī 147

Appendix 14: Seven People With Merits  148

Epithets of Lord Buddha  149

Epithets of Nibbāna (in this book) 150

Epithets of Nibbāna (from CDB 43.1-43) 151

Epithets of An Arahant  152

Therī Foremost In a Quality  155

Similes and Metaphors  156

Pāḷi-English Glossary  160

List of Books by Bhikkhu Mahinda (Anāgārika Mahendra) 229

Learn Buddhism App  230

 


 

Guide to Pāḷi Pronunciation

The Pāḷi Alphabet consists of:

Vowels:

§  a (as in “cut” or “us”)

§  ā (as in “ah” or “art”)

§  i (as in “king” or “is”)

§  ī (as in “keen” or “eel”)

§  u (as in “put”)

§  ū (as in “rule” or “boon”)

§  e (as in “way” or “end”)

§  o (as in “home” or “ox”)

§  e and o are long before a single consonant (“me” & “bone”)

§  e and o are short before a double consonant (“end” & “ox”)

 

Consonants:

§  Gutturals: k, kh, g, gh, ṅ

§  Palatals: c, ch, j, jh, ñ

§  Cerebrals: ṭ, ṭh, ḍ, ḍh, ṇ (tongue on roof of mouth)

§  Dentals: t, th, d, dh, n (tongue behind upper teeth)

§  Labials: p, ph, b, bh, m

§  Semivowels: y, r, ḷ, l, v

§  Sibilant: s

§  Aspirate: h

§  Niggahīta: ṃ (like ng in “song”)

§  Among the consonants, g is always pronounced as in “good,” c as in “church,” ñ as in “onion”.

§  The aspirates kh, gh, ch, jh, ṭh, ḍh, th, dh, ph, bh are single consonants pronounced with slightly more force than the non-aspirates, thus th as in “Thomas” (not as in “thin”), ph as in “puff” (not as in “phone”).

§  Double consonants are always enunciated separately, thus dd as in “mad dog,” gg as in “big gun.”

§  An o and an e always carry a stress; otherwise the stress falls on a long vowel ā, ī, ū, or on a double consonant, or on ṃ.

 

(Courtesy Venerables Balangoda Ānanda Maitreya and Bhikkhu Bodhi)


Bibliography and Abbreviations

ACC           Access To Insight (www.accesstoinsight.org).

BU             T. N. Sethumadhavan; Brihadaranyaka Upanishad (13): Yajnavalkya-Kanda: Chapter III (http://www.esamskriti.com/essay-chapters/BRIHADARANYAKA-UPANISHAD-%2813%29~YAJNAVALKYA~KANDA~CHAPTER-III-1.aspx).

CDB           Venerable Bhikkhu Bodhi; The Connected Discourses of the Buddha: A New Translation of the Saṃyutta Nikāya (Teachings of the Buddha), Wisdom Publications.  2000 Kindle Edition.

CP              Bhikkhu, Mahinda; Cariyāpiṭakapāḷi – Book of Basket of Conduct: A Contemporary Translation, First Edition, Dhamma Publishers.  2022 Kindle Edition.

CST            Chaṭṭha Saṅgāyanā Tipiṭaka 4.0.0.15 Electronic Edition copyright © 1995 Vipassana Research Institute.

                  See endnote 1 for abbreviations used by CST in Pāḷi text.

DPPN        Malalasekera, G. P; Dictionary of Pāḷi Proper Names (Online Version: http://www.aimwell.org/DPPN/index.html).

EV1            Norman, K. R.; Elders Verses I-Theragāthā, Pali Text Society.  2007 (Second) Edition.

EV2            Norman, K. R.; Elders Verses II-Therīgāthā, Pali Text Society.  1995 Edition.

GDB           Venerable Nyanaponika Thera and Hecker, Hellmuth; Great Disciples of the Buddha: Their Lives, Their Works, Their Legacy (Teachings of the Buddha), Wisdom Publications.  2003 Kindle Edition.

IBH            Horner, I. B.; Women in Early Buddhist Literature: A Talk to the All-Ceylon Buddhist Women's Association, BPS Wheel No. 30, Access to Insight Edition.

ITI              Bhikkhu, Mahinda; Itivuttakapāḷi – Book of This was Said: A Contemporary Translation, Second Edition, Dhamma Publishers.  2022 Kindle Edition.

LDB            Walshe, Maurice; The Long Discourses of the Buddha: A Translation of the Dīgha Nikāya (Teachings of the Buddha), Wisdom Publications.  1987, 1995 Kindle Edition.

MIL1          Horner, I. B.; Milindapañhapāḷi-Milinda’s Questions, Volume 1, Pali Text Society.  1996 Edition.

MIL2          Horner, I. B.; Milindapañhapāḷi-Milinda’s Questions, Volume 2, Pali Text Society.  1999 Edition.

MLDB        Venerable Bhikkhu Bodhi; The Middle Length Discourses of the Buddha: A Translation of the Majjhima Nikāya (Teachings of the Buddha), Wisdom Publications.  2005 Kindle Edition.

NDB           Venerable Bhikkhu Bodhi; The Numerical Discourses of the Buddha: A Complete Translation of the Aṅguttara Nikāya (Teachings of the Buddha), Wisdom Publications.  2012 Kindle Edition.

Sn-B          Venerable Bhikkhu Bodhi; The Suttanipāta: An Ancient Collection of the Buddha’s Discourses Together with Its Commentaries (Teachings of the Buddha), Wisdom Publications.  2017 Kindle Edition.

TB&V         Bhikkhu, Mahinda; Theravāda Buddhism and Vegetarianism: A Review and Study Guide, Second Edition, Dhamma Publishers.  2022 Kindle Edition.

THAG         Bhikkhu, Mahinda; Theragāthāpāḷi – Book of Verses of Elder Bhikkhus: A Contemporary Translation, Second Edition, Dhamma Publishers.  2022 Kindle Edition.

THIG          Bhikkhu, Mahinda; Therīgāthāpāḷi – Book of Verses of Elder Bhikkhunis: A Contemporary Translation, Second Edition, Dhamma Publishers.  2022 Kindle Edition.

THIGS        Venerable Bhikkhu Sujato and Walton, Jessica; Therīgāthā: Verses of the Senior Nuns, SuttaCentral.  2019 Revised Edition (downloaded Feb 16, 2020).

THIGT        Venerable Ṭhānissaro Bhikkhu; Therīgāthā: Verses of the Elder Nuns, Access To Insight Edition.

UD             Bhikkhu, Mahinda; Udānapāḷi – Book of Inspired Utterances: A Contemporary Translation, Dhamma Publishers.  2022 Kindle Edition.

Online Dictionaries

DICT-P       (1) PTS Pāḷi-English Dictionary–http://dsal.uchicago.edu/dictionaries/pali/

DICT-S       (2) Sanskrithttp://andhrabharati.com/dictionary/sanskrit/index.php#ws-1

DICT-W      (3) Wisdom Library–http://www.wisdomlib.org/


 

Introduction

The present book, Therīgāthā, belongs to the Khuddaka Nikāya of the Sutta Piṭaka of the Pāḷi Tipiṭaka.  Tipiṭaka literally means three heaps/collections/baskets, consisting of Sutta Piṭaka, Vinaya Piṭaka, and Abhidhamma Piṭaka.

Sutta Piṭaka is a collection of the suttā or discourses preached by Lord Buddha and his eminent disciples.  Vinaya Piṭaka is a collection of the rules and regulations by which the Saṅgha is to monitor and regulate itself and maintain the purity.  Abhidhamma Piṭaka is a collection of topics and indices to codify and remember the Teaching.

Sutta Piṭaka is further divided into five Nikāyā or collections, depending on a common characteristic, be it the size of the discourse (Dīgha Nikāya and Majjhima Nikāya), the theme (Saṃyutta Nikāya), or the number of things mentioned therein (Aṅguttara Nikāya).  Then there were discourses or collections thereof which were put into a basket named Khuddaka Nikāya, literally the Minor Collection, but which, by size, is the largest among the five Nikāyā.

Dīgha Nikāya

Collection of Long Discourses

Majjhima Nikāya

Collection of Middle Length Discourses

Saṃyutta Nikāya

Collection of Thematic Discourses

Aṅguttara Nikāya

Collection of Numerical Discourses

Khuddaka Nikāya

Collection of Minor Discourses

 

Khuddaka Nikāya contains a number of books including Therīgāthā, the subject of this translation.

Notes on the Pāḷi Text

Various books in the Khuddaka Nikāya, verily in all of Sutta Piṭaka, belong to different strata when they were compiled or added to the Pāḷi canon.  Evidently Therīgāthā belongs to the oldest strata.  For an overwhelming majority of the elder bhikkhunis, as the endnotes indicate, there is ample evidence for them having lived during Lord Buddha’s lifetime.  It should be borne in mind that, while discussing the topic of antiquity, parts of a given book could be later than the general age assigned to that book.  For example, in this book, the verses of Isidāsi Therī (V402-V449) clearly belong to a later stratum.  The reason being that at the time of Lord Buddha’s mahāparinibbāna, Pāṭaliputta was still being shaped from an earlier village called Pāṭaligāma (see LDB 16.1.20 Mahāparinibbāna Sutta).  It would have taken some time for that, then some more time for Ajātasattu, the King of Magadha, to overcome and defeat the Vajjian Federation, and then finally peace and prosperity would have arrived to Pāṭaliputta, the new capital of Magadha kingdom.  This might have taken between 50 to 100 years after the mahāparinibbāna so it is a later addition.  Thus, it’s likely that the verses of Isidāsi Therī were added to the Therīgāthā during the third council of Pāṭaliputta (or second council of Vesāli but to me that appears less likely).

Similar might be the case for some of the elder bhikkhunis for whom no mention can be found in the Suttā or Vinaya.  However, they are not necessarily all later – just that they cannot be accurately dated to be co-terminus with Lord Buddha and the first council.  A prime example of this would be Sumedhā Therī, whose gāthā are in Chapter 16.  She has a total of 75 gāthā – the longest in this book and still, there is so little biographical information in these gāthā, that no one has made an attempt to compile her biography, short or long.  However, I believe that this Therī may have gone forth during Lord Buddha’s time because in all her past lives, she was born when the Buddhas were alive (see V461 where she states “Buddha has arisen”).  In her life as a supporter of the “Seven daughters of King Kikī” (see Appendix 13), she was in such illustrious company that is not repeated anywhere else.  At the same time, knowing this information is from the Commentary, the source is much later than Lord Buddha’s lifetime and hence less reliable.  However, in absence of any evidence to the contrary, it behooves us to take the evidence at face value and tentatively accept that Sumedhā Therī may have lived during Lord Buddha’s time.

Next question that would naturally arise is even if they were co-terminus with Lord Buddha, what is the certainly that their verses were collected at that time and not compiled, modified, or added later on.  The answer to this is that Therīgāthā has some of the most ancient and archaic forms of words and usages of the Pāḷi language one would encounter in the Sutta Piṭaka.  Some verses can also be found in other Nikāyā such as Saṃyutta Nikāya.  This linguistic evidence provides additional confidence that this book belongs to a very early stratum in the Sutta Piṭaka.

Therīgāthā has a total of 524 verses (522 in EV2), uttered by 73 elder bhikkhunis – many of them have similar names and in two cases it’s a group of elder bhikkhunis.  Many of these elder bhikkhunis have biographies in the Apadāna (Therīapadānapāḷi) as well.

Themes of Therīgāthā

Thematically speaking, Therīgāthā as a collection exhibits many common themes. 

1.                  The first and foremost theme underlying the entire book is that of liberation, of freedom, of nibbāna.  As NDB 8.19 Pahārāda Sutta states: “Just as the great ocean has but one taste, the taste of salt, so too, this Dhamma and discipline has but one taste, the taste of liberation”.

2.                  A second theme that is seen is that of suffering – and in particular, suffering peculiar to women.  The varied examples of these are:

a.                  freedom from the crooked things (Muttā Therī, V11; and Sumaṅgalamātā Therī, V23-V24).

b.                  sufferings peculiar to women (Kisāgotamī Therī, V216-V217; and Uppalavaṇṇā Therī, V224-V226).

c.                   suffering of losing a loved one (Ubbiri Therī, V51-V53; Vāseṭṭhī Therī, V133-V138; Kisāgotamī Therī, V218-V223; Brāhmaṇa Sujāta and Sundarī Therī, V313-V338).

d.                  lone themes of suffering such as old age (Dhammā Therī, V17); weak and old (Mettikā Therī, V29-V30); weak due to birthing many sons (Soṇā Therī, V102-V106); sick and weak (Cittā Therī, V27-V28); and a widow without sons (Candā Therī, V122-V126) are also to be found.

e.                  Further, not only did they get the extreme pain of a child’s or brother’s death but were also accused of being a witch that eats her own – see Vāseṭṭhī Therī V133-V138 and Sundarī Therī V313-V316 including endnotes.

f.                    An extreme and unimaginable kind of suffering happened in the case of the celebrated Arahant Therī Uppalavaṇṇā (V224-V235 and Appendix 8 therein).  She unknowingly was a co-wife with her own mother to her half-brother at the same time.  The half-brother was none other than the Gaṅgātīriya Thera (THAG V127-V128 and Appendix 27 therein).  This extreme suffering led to all three of them renouncing the world and becoming Arahants (we are not certain if the mother became an Arahant).

3.                  A third theme that is very noticeable is how so many courtesans strive and realize the truth.  Read how Aḍḍhakāsi Therī (V25-V26), Abhayamātu Therī (V33-V34), Vimalā Therī (V72-V76), Ambapālī Therī (V252-V270), and Uppalavaṇṇā Therī and her mother (V224-V226 and endnote thereon) sing paeans of the final freedom.

4.                  A fourth theme is that of kalyāṇamittatā – how good friendship can lead one to breakthrough and ultimately to complete freedom.  Kisāgotamī Therī (V213-V214) extolls the good friendship and Sundarī Therī (V332) calls her preceptor kalyāṇī.  Paṭācārā Therī is repeatedly extolled by many elder bhikkhunis (Uttamā Therī, V42-V44; Tiṃsamattā [About Thirty] Therī, V117-V121; Candā Therī, V122-V126; and Uttarā Therī, V175-V181).  Dhammadinnā Therī led Sukkā Therī (V54-V56), Aññatarā Therī (V67-V71), and a nurse employed by Mahāpajāpati Gotamī Therī (see “Appendix 6: Mahāpajāpati Gotamī Therī”) to liberation.  Similarly, Subhākammāradhītu Therī (V365) was trained by Uppalavaṇṇā Therī. 

Just a conversation with a kalyāṇamitta (Vāseṭṭhi Therī) led Brāhmaṇa Sujāta (Father of Sundarī Therī) to liberation.  Sending that message (that I am liberated) with the charioteer resulted in charioteer also going forth; while his daughter Sundarī Therī also went forth following the example of her father and became an arahant.

And last but not the least, the most amazing good friendship is the one portrayed between Sumedhā Therī, Khemā Therī, and Dhanañjānī brāhmaṇi (see V520-V524 and “Appendix 13: Seven Daughters of King Kikī”).

5.                  Another theme underlying many verses is that of disgust with sensual pleasures, seeing sensual pleasures as not only defiling but as obstructions and comparing it using various similes – the best examples are at the end of book in Sumedhā Therī’s V450-V524.  Similes and Metaphors gives a comprehensive listing of the similes and the Therī giving that simile or metaphor.

6.                  Then there were some elder bhikkhunis who were either entangled in rites and rituals (Nanduttarā Therī, V87-V91; and Isidāsī Therī, V412) or freed others who were entangled in rites and rituals (Puṇṇā Therī, V236-V251).

7.                  While several elder bhikkhunis reflect on the body as subject to illness, impure, foul, weak, smelling fearfully, and so on; Ambapālī Therī (V252-V270) is perhaps unique in taking her own body and reflecting on it – by comparing the body of the youth to the body of old-age – limb by limb.

8.                  Yet another theme is that of women trying to ensnare and keep their husbands at home.  The best example of this is Cāpā Therī (V292-V312) who uses all means at her disposal to entice her husband, Ājīvaka Upaka, to stay at home: let’s enjoy sensual pleasures as before, I am beautiful why are you leaving?, I am bountiful why are you leaving?, I will hurt our son so you will be full of sorrow and can’t go.  Happily, none of these ruses work – for the ultimate good of both of them.

9.                  While many of the elder bhikkhunis had a hard and unpleasant road to follow to be fully liberated, there were some who reached liberation by the quick and pleasant path: Sujātā Therī (V145-V150) contacted the undying (i.e. became an Arahant, according to the Commentary) listening to Lord Buddha while Anopamā Therī (V151-V156) reached the third fruit doing the same.

10.              Then there are numerous incidents of relatives helping each other: Abhaya Thera instructed his mother Abhayamātu Therī (V33-V34); Mahāpajāpatigotamī Therī was helped by Lord Buddha (V157-V162); Vaḍḍhamātu Therī (THIG V204-V212) taught her son Vaḍḍha Thera (THAG V335-V339); Rohinī Therī helped her father become an arahant (V271-V291); and Cāpā Therī helped husband Ājīvaka Upaka become an anāgāmī (V292-V312).

In an amazing display of both kalyāṇamittatā and relatives helping each other, the lay-life husband-wife team of Mahākassapa Thera (THAG V1054-V1093 and “Appendix 59: Mahākassapa Thera”) and Bhaddā Kāpilānī (THIG V63-V66 and Appendix 2 therein) mutually decided never to consume marriage, and upon Mahākassapa Thera’s parents demise, they both went the way of renunciation, ordination, and becoming Arahants.

11.              And finally, there are the verses of conversations between elder bhikkhunis and Māra, the perennial tempter-cum-joker in the Buddhist literature who has a knack for appearing at the most inopportune time to see if the person is still within his grasp.  The best examples of these conversations are: Selā AKA Āḷavikā Therī (V57-V59), Somā Therī (V60-V62), Khemā Therī (V139-V144), Cālā Therī (V182-V188), Upacālā Therī (V189-V195), Sīsūpacālā Therī (V196-V203), and Uppalavaṇṇā Therī (V230-V235).  In each of these conversations, he tries to tempt but the elder bhikkhuni knows who he is and gives him a befitting reply, making him retreat in defeat.

Notes on Translation

Since the language and usage is so ancient and archaic, it is but natural that over the interceding two-and-a-half millennia, first in verbal transmissions and later in manuscript transmissions, inconsistencies and spelling mistakes would creep in.  Additionally, the meaning of the words, usage, and language itself would change and we see all of this reflected in the Commentary on Therīgāthā.  However, I have not attempted any linguistic or grammatical comparison or analysis in this book and have largely gone with translating the CST edition, except when an alternate version from a different source (as identified in the CST source) made better sense.  In most cases, such information can be gleaned from the endnotes. 

I have not been overly concerned with the commentarial exegesis except when the translation of a verse was problematic and I had to resort to commentary to understand how the commentator understood the meaning.  Even then, as mentioned above, meanings were not always clear and I had to translate in accordance with my understanding of the dhamma.

I have compared my translation with the Norman (EV2, which is a complete translation), as well as Venerable Ṭhānissaro Bhikkhu (THIGT) and Venerable Sujato Bhikkhu and Jessica Walton (THIGS) translations, neither of which are complete translations.  Whenever I found a similar verse in another work such as LDB, MLDB, CDB or NDB; I have also checked my translation with that work.  All such information can be gathered from the endnotes.

This leaves us with a few technical things to be noted.

1.            I have NOT translated Buddha, Dhammā, Saṅghā, Nibbāna, jhāna, Bhikkhu, Bhikkhuni, Brahma, Brāhmaṇa, Brāhmaṇī, Deva, Devā, Devatā, Accharā, Kinnari, and Kamma (and their derivations) except as noted below, in glossary, and/or in endnotes. 

a.                  Dhammā, when translated, has been translated as nature (V128 and V394) or phenomena (V61). 

b.                  Kamma, when translated, has been translated as work (V273 and V275).

c.                   Nibbāna, when translated, has been translated as extinguishing (V116).

d.                  I have chosen to render Therī as Elder Bhikkhuni.  Other possible translations can be Nun, Sister, Female Renunciate, etc.

e.                  Similarly, Thero/Thera is rendered as Elder Bhikkhu.

f.                    Dibbaṃ and dibbā are translated as divine while dibbacakkhu is translated as divine eye.

g.                  Brahmacārinī is translated as "farer of holy-life" and brahmacariyaṃ as "faring the holy-life".

h.                  Terms related to “yoga” which were translated as “fetters” in the first edition have been translated as “bonds” in this edition.

i.                    Terms related to “attha” which were translated as “aim” in the first edition have been translated in this edition as follows:

§  “goal” (attha, hīnamatthaṃ, paramatthasañhitā, paramatthe, sāmaññatthaṃ, uttamatthassa, yadatthaṃ),

§  “reason” (etamatthaṃ),

§  “benefit” (atthāya),

§  “non-desirous” (anatthikā),

§  without explicit translation (bhattatthaṃ, bhattattaṃ).

2.           I have added the titles of the following type to clarify who is speaking and to whom.  Some of them are based on the commentarial explanation while others are based on what I believe is taking place based on the context and the language of the verses.

Sundarī Therī’s Preceptor to Sundarī Therī:

3.         Sometimes I have translated ca simultaneously as both and & too in the same verse, if it made better reading sense.  However, I must admit I have not been systematic in doing so.

4.         Another point the reader should keep in mind is that in Pāḷi, a sentence can cross the boundary of a verse and spill over into next verse or next several verses.  In such a case, please read several verses together to get the meaning.

5.         I have provided both Pāḷi text in Roman Diacritics and the English translation so it is easy for interested readers to compare them.  I debated whether I should (a) have no Pāḷi text, (b) provide Pāḷi and English on recto-verso pages, or (c) keep it as it is right now.  I finally chose the arrangement as presented in this book.

The verses are in general translated so that the padā (parts of the verses) and translations of them are located in the same place, as far as possible but not always.  For example, looking at V1:

“Sukhaṃ supāhi therike,                                             katvā coḷena pārutā;

pada a                                                                                  pada b

Upasanto hi te rāgo,                                       sukkhaḍākaṃ va kumbhiya”nti.

pada c                                                                                  pada d

In this case, the translation is:

“Sleep happily O little [elder] bhikkhuni,        having put on [rag] robe,

pada a                                                                                  pada b

Your lust has been calmed,                             like dried grain in the pot”.

pada c                                                                                  pada d

Here, the Pāḷi source and translation are matching up by pada so this is helpful for those interested in comparing translations, comparing source and translation, or simply learning Pāḷi in an applied context (as opposed to classroom setting).

However, many a times this makes for an awkward translation and doesn’t retain the flair but that is the price one pays for fidelity to the received text.  To alleviate this, and especially when the translation was on the verge of becoming non-sensical, I have supplied additional words in square brackets [] and in rare cases, I have added a pronoun.  In very rare cases, I have reorganized the translation to bring out the intended meaning.

6.         A full Pāḷi-English glossary that provides both original and deconstructed Pāḷi terms and their English translations will help the reader understand how Pāḷi words are constructed and what each constituent word means.

7.         As far as numbering of the verses goes, here is the scheme:

1.1       (1) Aññatarātherīgāthā – Verse of Some Elder Bhikkhuni

V1        “Sukhaṃ supāhi therike, katvā coḷena pārutā;

Upasanto hi te rāgo, sukkhaḍākaṃ va kumbhiya”nti.

The bulleted list shows the <chapter>.<sutta> and the number following that in round brackets () shows the continuous sequential number of the Therī or sutta, irrespective of chapter.  The verses are numbered continuously irrespective of bulleted list and Therī or sutta number.  There are a total of 73 Therī and 524 verses in this book.

8.         I have added the meaning or translation of the Therī’s name in round brackets () but the reader should keep in mind that these meanings or translations are highly conjectural and subjective.

9.         Other names by which the Therī might be known will be found in the respective endnote and/or appendix that has the DPPN biographical information.

10.     I have tried to cross-reference the Therī everywhere by providing their verse numbers, so the reader can follow and read-up about the Therī of interest as she chooses.

11.     Since this is an English translation, all the references provided are to the contemporary English translations so that it’s easy for the reader to follow up the references and deepen their understanding.

12.     Copious information is provided in the endnotes and appendices for those readers curious about the background and life of the elder bhikkhunis.  In the information quoted from DPPN, for the sake of brevity, references to Pāḷi sources have been removed (and replaced by references to contemporary English translations, as far as references can be tracked).  I have also added the verse cross-references in the DPPN info.  The DPPN source is from the online edition.

I have added the “Note:” information in the footnotes and appendices.

13.     “Appendix 1: Buddhist Path by Numbered Lists” contains all the numbered lists referenced in this book.  Readers are requested to consult it for any questions.

14.     A note on the punctuation and quotation style – I have chosen to keep all punctuation outside the quotation marks, so I have used the UK style (“.) rather than the US style (.”).

Genesis of this Book

For those interested in learning how things happen and projects start, how they take on a life of their own and become all-encompassing; here is a brief history of this translation – my first one – and how it all came about.

While I was studying for Diploma in Pāḷi at the Sri Lanka International Buddhist Academy (SIBA) in Pallekale, Sri Lanka; my Pāḷi teacher Mr. Mediwake and I decided that the best way to learn Pāḷi would be to jump in and study a book.  And I chose Therīgāthā because it was in verse (most beginners are advised not to start with verse translations!), was smaller in size (compared to other verse collections), and was a timely topic on women in Buddhism.  So, the final third of the diploma was utilized to go thru Therīgāthā verse by verse and in doing so, I came up with a very rough, non-standard, novice translation.  This being my first translation, it went thru numerous self-reviews as I identified and corrected inconsistencies, grammatical nuances, my misunderstandings, and so on.

What’s new in this Edition

This is a completely reworked edition, with numerous grammatical and textual changes to the entire book.  Many Pāḷi terms have been modified and now they have been standardized across all the translations I have authored.

All the DPPN information presented herein has been updated from the online DPPN source, which also has the diacritical marks.

A few new topics have been added, viz:

1.      “Appendix 1: Buddhist Path by Numbered Lists”

2.      “Appendix 14: Seven People With Merits” related to Puṇṇā Therī (see THIG V236-V251)

3.      “Epithets of Arahant”

4.      Therī Foremost in a Quality”

I hope this translation is helpful for those looking to obtain a flair, a pre-taste of what it must have been like to be freed from the defilements and be completely liberated.  If this translation inspires even one reader to live by these ideals, then this translation would have served, indeed well-served, the purpose.

 


Namo tassa bhagavato arahato sammāsambuddhassa

Veneration to the Blessed One, Arahant, Rightly Self-Enlightened

Khuddakanikāye – In the Minor Collection

Therīgāthāpāḷi – Book of Verses of Elder Bhikkhunis [1]

1. Ekakanipāto – Chapter of Ones

1.1       (1) Aññatarātherīgāthā – Verse of Some Elder Bhikkhuni (1)

Lord Buddha:

V1               “Sukhaṃ supāhi therike, katvā coḷena pārutā;

Upasanto hi te rāgo, sukkhaḍākaṃ va kumbhiya”nti.

Itthaṃ sudaṃ aññatarā therī apaññātā bhikkhunī gāthaṃ abhāsitthāti.

“Sleep happily, O little [elder] bhikkhuni, having put on [rag] robe;

Your lust has been calmed, like dried grain in the pot”. [2]

Some Unknown Elder Bhikkhuni spoke this verse.

1.2       (2) Muttātherīgāthā – Verse of Elder Bhikkhuni Muttā (1) (Free, Pearl)

Lord Buddha:

V2               “Mutte muccassu yogehi, cando rāhuggahā iva;

Vippamuttena cittena, anaṇā bhuñja piṇḍaka”nti.

Itthaṃ sudaṃ bhagavā muttaṃ sikkhamānaṃ imāya gāthāya abhiṇhaṃ ovadatīti.

“Free [yourself] from bonds, O Muttā, like moon [freed] from Rāhu;

With a mind fully freed, eat alms-food free of debt”. [3]

Blessed One repeatedly exhorted trainee Bhikkhuni Muttā with this verse.

1.3       (3) Puṇṇātherīgāthā – Verse of Elder Bhikkhuni Puṇṇā (1) (Complete, Full)

Lord Buddha:

V3               “Puṇṇe pūrassu dhammehi, cando pannaraseriva;

Paripuṇṇāya paññāya, tamokhandhaṃ [tamokkhandhaṃ (sī. syā.)] padālayā”ti.

Itthaṃ sudaṃ puṇṇā therī gāthaṃ abhāsitthāti.

“Fulfill Dhammā, O Puṇṇā, like [full] moon on the fifteenth;

With completely fulfilled wisdom, shatter the aggregate of darkness”. [4]

Elder Bhikkhuni Puṇṇā spoke this verse.

1.4       (4) Tissātherīgāthā – Verse of Elder Bhikkhuni Tissā (1) (Third-born)

Lord Buddha:

V4               “Tisse sikkhassu sikkhāya, mā taṃ yogā upaccaguṃ;

Sabbayogavisaṃyuttā, cara loke anāsavā”ti.

… Tissā therī …

“Training in the trainings, O Tissā, don't let bonds overcome you;

Unyoked from all bonds, dwell taintless in the world”. [5]

1.5       (5) Aññatarātissātherīgāthā – Verse of Some Elder Bhikkhuni Tissā (2) (Third-born)

V5               “Tisse yuñjassu dhammehi, khaṇo taṃ mā upaccagā;

Khaṇātītā hi socanti, nirayamhi samappitā”ti.

… Aññatarā tissā therī …

“Yoked to Dhammā, O Tissā, don't let the moment pass;

Those who let the moment pass by sorrow, [as if] fully given to hell”.

1.6       (6) Dhīrātherīgāthā – Verse of Elder Bhikkhuni Dhīrā (Wise, Patient)

V6               “Dhīre nirodhaṃ phusehi [phussehi (sī.)], saññāvūpasamaṃ sukhaṃ;

Ārādhayāhi nibbānaṃ, yogakkhemamanuttara”nti [yogakkhemaṃ anuttaranti (sī. syā.)].

… Dhīrā therī …

“Contact cessation, O Dhīrā, appeasing of perceptions is happiness;

Obtain Nibbāna, the unsurpassed refuge from bonds”. [6]

1.7       (7) Vīrātherīgāthā – Verse of Elder Bhikkhuni Vīrā (Victor, Brave)

V7               “Vīrā vīrehi [dhīrā dhīrehi (ka.)] dhammehi, bhikkhunī bhāvitindriyā;

Dhārehi antimaṃ dehaṃ, jetvā māraṃ savāhini”nti [savāhananti (ka.)].

… Vīrā therī …

“[Endowed] with the heroic Dhammā, O Vīrā, [be] a bhikkhunī with developed faculties;

Bear the last body, having won Māra with his armies”. [7]

1.8       (8) Mittātherīgāthā – Verse of Elder Bhikkhuni Mittā (Friend)

V8               “Saddhāya pabbajitvāna, mitte mittaratā bhava;

Bhāvehi kusale dhamme, yogakkhemassa pattiyā”ti.

… Mittā therī …

“Having ordained with confidence, O Mittā, delight in developing loving-friendliness;

Develop the wholesome Dhammā, to reach the refuge from bonds”. [8]

1.9       (9) Bhadrātherīgāthā – Verse of Elder Bhikkhuni Bhadrā (Good)

V9               “Saddhāya pabbajitvāna, bhadre bhadraratā bhava;

Bhāvehi kusale dhamme, yogakkhemamanuttara”nti.

… Bhadrā therī …

“Having ordained with confidence, O Bhadrā, delight in developing good [states];

Develop the wholesome Dhammā, the unsurpassed refuge from bonds”. [9]

1.10     (10) Upasamātherīgāthā – Verse of Elder Bhikkhuni Upasamā (Calm One)

V10           “Upasame tare oghaṃ, maccudheyyaṃ suduttaraṃ;

Dhārehi antimaṃ dehaṃ, jetvā māraṃ savāhana”nti.

… Upasamā therī …

“Cross the flood, O Upasamā, the realm of death, very difficult to cross;

Bear the last body, having won Māra with his mount”. [10]

1.11     (11) Muttātherīgāthā – Verse of Elder Bhikkhuni Muttā (2) (Free, Pearl)

V11           “Sumuttā sādhumuttāmhi, tīhi khujjehi muttiyā;

Udukkhalena musalena, patinā khujjakena ca;

Muttāmhi jātimaraṇā, bhavanetti samūhatā”ti.

… Muttā therī …

“Freed, good to be freed, freed from three crooked things;

From mortar, from pestle, from crooked husband too;

Freed from birth-death, lead to becoming is fully destroyed”. [11]

1.12     (12) Dhammadinnātherīgāthā – Verse of Elder Bhikkhuni Dhammadinnā (Devoted to Dhamma)

V12           “Chandajātā avasāyī, manasā ca phuṭā [phuṭṭhā (syā.), phuṭhā (sī. aṭṭha.)] siyā;

Kāmesu appaṭibaddhacittā [appaṭibandhacittā (ka.)], uddhaṃsotāti vuccatī”ti [uddhaṃsotā vimuccatīti (sī. pī.)].

… Dhammadinnā therī …

“Arousing desire to end [the wandering-on], should mentally contact [Nibbāna] too;

Mind unobsessed by sensual pleasures, is said to be going up-stream”. [12]

1.13     (13) Visākhātherīgāthā – Verse of Elder Bhikkhuni Visākhā (Many Branched)

Visākhā Therī admonishing her companions:

V13           “Karotha buddhasāsanaṃ, yaṃ katvā nānutappati;

Khippaṃ pādāni dhovitvā, ekamante nisīdathā”ti.

… Visākhā therī …

Do the Teaching of the Buddha, doing this no one is tormented;

Quickly having washed feet, sit down on one side [to meditate]”. [13]

1.14     (14) Sumanātherīgāthā – Verse of Elder Bhikkhuni Sumanā (Glad)

Lord Buddha:

V14           “Dhātuyo dukkhato disvā, mā jātiṃ punarāgami;

Bhave chandaṃ virājetvā, upasantā carissasī”ti.

… Sumanā therī …

“Having seen elements as suffering, do not come to birth again;

Having fully removed desire for becoming, calmed you will dwell”. [14]

1.15     (15) Uttarātherīgāthā – Verse of Elder Bhikkhuni Uttarā (1) (Superior One)

V15           “Kāyena saṃvutā āsiṃ, vācāya uda cetasā;

Samūlaṃ taṇhamabbuyha, sītibhūtāmhi nibbutā”ti.

… Uttarā therī …

“I was guarded in body, verbally or mentally too;

Having pulled-out craving with root, cooled down I am, liberated”. [15]

1.16     (16) Vuḍḍhapabbajitasumanātherīgāthā – Verse of Elder Bhikkhuni Vuḍḍhapabbajitasumanā (Glad who ordained in the old age)

Lord Buddha:

V16           “Sukhaṃ tvaṃ vuḍḍhike sehi, katvā coḷena pārutā;

Upasanto hi te rāgo, sītibhūtāsi nibbutā”ti.

… Sumanā vuḍḍhapabbajitā therī …

“Sleep happily, O Vuḍḍhā, having put on the [rag] robe;

Your lust has been calmed, cooled down you are, liberated”. [16]

1.17     (17) Dhammātherīgāthā – Verse of Elder Bhikkhuni Dhammā

V17           “Piṇḍapātaṃ caritvāna, daṇḍamolubbha dubbalā;

Vedhamānehi gattehi, tattheva nipatiṃ chamā;

Disvā ādīnavaṃ kāye, atha cittaṃ vimucci me”ti.

… Dhammā therī …

“Having walked on the alms round, leaning on the walking stick, weak;

With shivering limbs, there and then I fell down on the ground;

Having seen danger in the body, my mind was then fully freed”. [17]

1.18     (18) Saṅghātherīgāthā – Verse of Elder Bhikkhuni Saṅghā

V18           “Hitvā ghare pabbajitvā [pabbajitā (sī. aṭṭha.)], hitvā puttaṃ pasuṃ piyaṃ;

Hitvā rāgañca dosañca, avijjañca virājiya;

Samūlaṃ taṇhamabbuyha, upasantāmhi nibbutā”ti.

… Saṅghā therī …

“Having abandoned home I ordained, having abandoned son, animal, dear one;

Having abandoned lust and hate, having fully removed ignorance too;

Having pulled-out craving with root, calmed down I am, liberated”. [18]

Ekakanipāto niṭṭhito – Chapter of Ones is finished.


2. Dukanipāto – Chapter of Twos

2.1       (19) Abhirūpanandātherīgāthā – Verses of Elder Bhikkhuni Abhirūpanandā (Pleasing Beauty)

Lord Buddha:

V19           “Āturaṃ asuciṃ pūtiṃ, passa nande samussayaṃ;

Asubhāya cittaṃ bhāvehi, ekaggaṃ susamāhitaṃ.

“Subject to illness, impure, foul, see this body, O Nandā;

Develop mind on repulsiveness, concentrated, well-restrained. [19]

V20           “Animittañca bhāvehi, mānānusayamujjaha;

Tato mānābhisamayā, upasantā carissasī”ti.

Itthaṃ sudaṃ bhagavā abhirūpanandaṃ sikkhamānaṃ imāhi gāthāhi abhiṇhaṃ ovadatīti.

“Develop the signless [deliverance], forsake the sleeping tendency of conceit;

There fully understanding the conceit, calmed you will dwell”. [20]

Blessed One repeatedly exhorted trainee Bhikkhuni Abhirūpanandā with these verses.

2.2       (20) Jentātherīgāthā – Verses of Elder Bhikkhuni Jentā (of town Jenta)

V21           “Ye ime satta bojjhaṅgā, maggā nibbānapattiyā;

Bhāvitā te mayā sabbe, yathā buddhena desitā.

“These seven factors of enlightenment, path to reach Nibbāna;

They are all developed by me, as preached by the Buddha. [21]

V22           “Diṭṭho hi me so bhagavā, antimoyaṃ samussayo;

Vikkhīṇo jātisaṃsāro, natthi dāni punabbhavo”ti.

Itthaṃ sudaṃ jentā therī gāthāyo abhāsitthāti.

“I have seen the blessed one, this is the last body;

Fully ended is birth and the round of existences, there is no further becoming now”. [22]

Elder Bhikkhuni Jentā spoke these verses.

2.3       (21) Sumaṅgalamātātherīgāthā – Verses of Elder Bhikkhuni Sumaṅgalamātā (Mother of Sumaṅgala)

V23           “Sumuttikā sumuttikā [sumuttike sumuttike (sī.), sumuttike sumuttikā (syā. ka.)], sādhumuttikāmhi musalassa;

Ahiriko me chattakaṃ vāpi, ukkhalikā me deḍḍubhaṃ vāti.

“Freed, freed, good to be freed from pestle;

Shameless is my husband, stinking is rice-cooker. [23]

V24           “Rāgañca ahaṃ dosañca, cicciṭi cicciṭīti vihanāmi;

Sā rukkhamūlamupagamma, aho sukhanti sukhato jhāyāmī”ti.

… Sumaṅgalamātā therī [aññatarā therī bhikkhunī apaññātā (syā. ka.)]

“I have fully destroyed lust and hate, [like hot iron dipped in the water cools] making hissing sounds;

Having approached tree root, [saying] ‘Oh happiness’, happily I do jhāna”. [24]

2.4       (22) Aḍḍhakāsitherīgāthā – Verses of Elder Bhikkhuni Aḍḍhakāsi (Half Kāsi)

V25           “Yāva kāsijanapado, suṅko me tatthako ahu;

Taṃ katvā negamo agghaṃ, aḍḍhenagghaṃ ṭhapesi maṃ.

“In the republic of Kāsi, my toll [rate] was that much;

Having town rated me like that, established me as half-rate [of the country’s daily income]. [25]

V26           “Atha nibbindahaṃ rūpe, nibbindañca virajjahaṃ;

Mā puna jātisaṃsāraṃ, sandhāveyyaṃ punappunaṃ;

Tisso vijjā sacchikatā, kataṃ buddhassa sāsana”nti.

… Aḍḍhakāsi therī …

“Thus disenchanted with form, disenchanted I was dispassionate;

Don’t have birth again in the round of existences, running thru, again and again;

Three knowledges have been realized, Buddha’s Teaching has been done”. [26]

2.5       (23) Cittātherīgāthā – Verses of Elder Bhikkhuni Cittā (Mind)

V27           “Kiñcāpi khomhi kisikā, gilānā bāḷhadubbalā;

Daṇḍamolubbha gacchāmi, pabbataṃ abhirūhiya.

“Although indeed I am thin, sick and very weak;

Leaning on the walking stick I go, climbing the mountain. [27]

V28           “Saṅghāṭiṃ nikkhipitvāna, pattakañca nikujjiya;

Sele khambhesimattānaṃ, tamokhandhaṃ padāliyā”ti.

… Cittā therī …

“Having put down outer double robe, and having turned bowl upside-down;

Sitting in meditating posture on rock, the aggregate of darkness has been shattered”. [28]

2.6       (24) Mettikātherīgāthā – Verses of Elder Bhikkhuni Mettikā (Friendly)

V29           “Kiñcāpi khomhi dukkhitā, dubbalā gatayobbanā;

Daṇḍamolubbha gacchāmi, pabbataṃ abhirūhiya.

“Although indeed I am unhappy, weak and past prime of youth;

Leaning on the walking stick I go, climbing the mountain. [29]

V30           “Nikkhipitvāna saṅghāṭiṃ, pattakañca nikujjiya;

Nisinnā camhi selamhi, atha cittaṃ vimucci me;

Tisso vijjā anuppattā, kataṃ buddhassa sāsana”nti.

… Mettikā therī …

“Having put down outer double robe, and having turned bowl upside-down;

Sitting down on the rock, my mind was then fully freed;

Three knowledges have been reached, Buddha’s Teaching has been done”. [30]

2.7       (25) Mittātherīgāthā – Verses of Elder Bhikkhuni Mittā (Friend)

V31           “Cātuddasiṃ pañcadasiṃ, yā ca pakkhassa aṭṭhamī;

Pāṭihāriyapakkhañca, aṭṭhaṅgasusamāgataṃ.

“On the fourteenth, fifteenth, and eighth of the fortnight too;

Using the fortnight too, [I was] tempered by eightfold [precepts]. [31]

V32           “Uposathaṃ upāgacchiṃ, devakāyābhinandinī;

Sājja ekena bhattena, muṇḍā saṅghāṭipārutā;

Devakāyaṃ na patthehaṃ, vineyya hadaye dara”nti.

… Mittā therī …

“Practicing the uposatha, well-pleased with the devā [world];

She today eating one time, shaven-head, dressed in outer double robe;

Has no aspirations for the devā [world], having expelled all terror from heart”. [32]

2.8       (26) Abhayamātutherīgāthā – Verses of Elder Bhikkhuni Abhayamātu (Mother of Abhaya)

Abhaya Thera (her son):

V33           “Uddhaṃ pādatalā amma, adho ve kesamatthakā;

Paccavekkhassumaṃ kāyaṃ, asuciṃ pūtigandhikaṃ.

“From sole of foot upwards, O mother, certainly from head-hair downwards;

Contemplate this body, impure, foul-smelly. [33]

Abhayamātu Therī:

V34           “Evaṃ viharamānāya, sabbo rāgo samūhato;

Pariḷāho samucchinno, sītibhūtāmhi nibbutā”ti.

… Abhayamātu therī …

“Dwelling thus, all lust was fully destroyed;

Burning is fully cut-off, cooled down I am, liberated”.

2.9       (27) Abhayātherīgāthā – Verses of Elder Bhikkhuni Abhayā (Fearless)

Lord Buddha:

V35           “Abhaye bhiduro kāyo, yattha satā puthujjanā;

Nikkhipissāmimaṃ dehaṃ, sampajānā satīmatī.

“Body is subject to breakup, O Abhayā, where worldly people are attached;

I will lay down this body, clearly knowing and mindful. [34]

V36           “Bahūhi dukkhadhammehi, appamādaratāya me;

Taṇhakkhayo anuppatto, kataṃ buddhassa sāsana”nti.

… Abhayā therī …

“Among much suffering, I dwelt delighting in heedfulness;

End of craving has been reached, Buddha’s Teaching has been done”. [35]

2.10     (28) Sāmātherīgāthā – Verses of Elder Bhikkhuni Sāmā (1) (Peaceful)

V37           “Catukkhattuṃ pañcakkhattuṃ, vihārā upanikkhamiṃ;

Aladdhā cetaso santiṃ, citte avasavattinī;

Tassā me aṭṭhamī ratti, yato taṇhā samūhatā.

“Four times, five times, having left the monastic dwelling;

Not having gained peace of mind, uncontrolled in mind;

On the eighth night, her craving was fully destroyed. [36]

V38           “Bahūhi dukkhadhammehi, appamādaratāya me;

Taṇhakkhayo anuppatto, kataṃ buddhassa sāsana”nti.

… Sāmā therī …

“Among much suffering, I dwelt delighting in heedfulness;

End of craving has been reached, Buddha’s Teaching has been done”. [37]

Dukanipāto niṭṭhito – Chapter of Twos is finished.


3. Tikanipāto – Chapter of Threes

3.1       (29) Aparāsāmātherīgāthā – Verses of Another Elder Bhikkhuni Sāmā (2) (Peaceful)

V39           “Paṇṇavīsativassāni, yato pabbajitāya me;

Nābhijānāmi cittassa, samaṃ laddhaṃ kudācanaṃ.

“For twenty-five years, I have been ordained;

I do not know ever having gained peace of mind. [38]

V40           “Aladdhā cetaso santiṃ, citte avasavattinī;

Tato saṃvegamāpādiṃ, saritvā jinasāsanaṃ.

“Not having gained peace of mind, uncontrolled in mind;

Thereupon having a deep agitation, recollected Teaching of the Victor.

V41           “Bahūhi dukkhadhammehi, appamādaratāya me;

Taṇhakkhayo anuppatto, kataṃ buddhassa sāsanaṃ;

Ajja me sattamī ratti, yato taṇhā visositā”ti.

… Aparā sāmā therī …

“Among much suffering, I dwelt delighting in heedfulness;

End of craving has been reached, Buddha’s Teaching has been done;

Today is the seventh night, craving has fully dried up”. [39]

3.2       (30) Uttamātherīgāthā – Verses of Elder Bhikkhuni Uttamā (1) (Best)

V42           “Catukkhattuṃ pañcakkhattuṃ, vihārā upanikkhamiṃ;

Aladdhā cetaso santiṃ, citte avasavattinī.

“Four times, five times, having left the monastic dwelling;

Not having gained peace of mind, uncontrolled in mind. [40]

V43           “Sā bhikkhuniṃ upagacchiṃ, yā me saddhāyikā ahu;

Sā me dhammamadesesi, khandhāyatanadhātuyo.

“I approached the bhikkhuni, in whom I had confidence;

She preached the Dhamma to me, aggregates, sense-bases, elements. [41]

V44           “Tassā dhammaṃ suṇitvāna, yathā maṃ anusāsi sā;

Sattāhaṃ ekapallaṅkena, nisīdiṃ pītisukhasamappitā [nisīdiṃ sukhasamappitā (sī.)];

Aṭṭhamiyā pāde pasāresiṃ, tamokhandhaṃ padāliyā”ti.

… Uttamā therī …

“Having heard her Dhamma, as she taught me;

For seven [days] cross-legged, I sat fully given to rupture and happiness;

On the eighth [day] I stretched feet, having shattered the aggregate of darkness”.

3.3       (31) Aparāuttamātherīgāthā – Verses of Another Elder Bhikkhuni Uttamā (2) (Best)

V45           “Ye ime satta bojjhaṅgā, maggā nibbānapattiyā;

Bhāvitā te mayā sabbe, yathā buddhena desitā.

“These seven factors of enlightenment, path to reach Nibbāna;

They are all developed by me, as preached by the Buddha. [42]

V46           “Suññatassānimittassa, lābhinīhaṃ yadicchakaṃ;

Orasā dhītā buddhassa, nibbānābhiratā sadā.

“Emptiness and signless [deliverances], I gain as I wish;

I am a true daughter of the Buddha, always delighting in Nibbāna. [43]

V47           “Sabbe kāmā samucchinnā, ye dibbā ye ca mānusā;

Vikkhīṇo jātisaṃsāro, natthi dāni punabbhavo”ti.

… Aparā uttamā therī …

“All [delight in] sensual pleasures are fully cut-off, whether divine or human;

Fully ended is birth and the round of existences, there is no further becoming now”.

3.4       (32) Dantikātherīgāthā – Verses of Elder Bhikkhuni Dantikā (Tamed, Prominent Teeth)

V48           “Divāvihārā nikkhamma, gijjhakūṭamhi pabbate;

Nāgaṃ ogāhamuttiṇṇaṃ, nadītīramhi addasaṃ.

“Having gone to the day dwelling, on the Gijjhakūta mountain;

I saw on the riverbank, an elephant plunge and cross-over the river. [44]

V49           “Puriso aṅkusamādāya, ‘dehi pāda’nti yācati;

Nāgo pasārayī pādaṃ, puriso nāgamāruhi.

“Man [mahout] having taken goad, asking [elephant] ‘give foot’;

Elephant stretched [his] foot, man climbed the elephant.

V50           “Disvā adantaṃ damitaṃ, manussānaṃ vasaṃ gataṃ;

Tato cittaṃ samādhesiṃ, khalu tāya vanaṃ gatā”ti.

… Dantikā therī …

“Seeing untamable tamed, gone to control of men;

Thereupon mind was truly concentrated, having gone to the forest”.

3.5       (33) Ubbiritherīgāthā – Verses of Elder Bhikkhuni Ubbiri

Lord Buddha:

V51           “Amma jīvāti vanamhi kandasi, attānaṃ adhigaccha ubbiri;

Cullāsītisahassāni [cūḷāsītisahassāni (sī.)], sabbā jīvasanāmikā;

Etamhāḷāhane daḍḍhā, tāsaṃ kamanusocasi.

“O mother, crying in the forest [saying] Jīvā, enter upon self-realization, O Ubbiri;

Eighty-four thousand [daughters], all named Jīvā;

Have been burnt in this cremation ground, which one [are you] sorrowing for”? [45]

Ubbiri Therī:

V52           “Abbahī [abbutī (syā.), abbuḷhaṃ (ka.)] vata me sallaṃ, duddasaṃ hadayassitaṃ [hadayanissitaṃ (sī. syā.)];

Yaṃ me sokaparetāya, dhītusokaṃ byapānudi.

“Verily I have pulled-out the dart, difficult to see, piercing the heart;

I was afflicted with sorrow, sorrow over daughter is dispelled. [46]

V53           “Sājja abbūḷhasallāhaṃ, nicchātā parinibbutā;

Buddhaṃ dhammañca saṅghañca, upemi saraṇaṃ muni”nti.

… Ubbirī therī …

“She today with the dart pulled-out, passionless, completely liberated;

To Buddha Dhamma and Saṅgha too, I approach the silent sage for refuge”. [47]

3.6       (34) Sukkātherīgāthā – Verses of Elder Bhikkhuni Sukkā (Pure, White)

Yakkhā:

V54           “Kiṃme katā rājagahe manussā, madhuṃ pītāva [madhupītāva (sī.)] acchare;

Ye sukkaṃ na upāsanti, desentiṃ buddhasāsanaṃ.

“How the people of Rājagaha, acting like drunkards;

Are not devoted to Sukkā, [who is] preaching Buddha’s Teaching. [48]

V55           “Tañca appaṭivānīyaṃ, asecanakamojavaṃ;

Pivanti maññe sappaññā, valāhakamivaddhagū.

“That which cannot be turned back, supremely delightful and sweet;

I believe wise ones drink it, like travelers [passing thru desert] drink up the dewdrops. [49]

V56           “Sukkā sukkehi dhammehi, vītarāgā samāhitā;

Dhāreti antimaṃ dehaṃ, jetvā māraṃ savāhana”nti.

… Sukkā therī …

“Sukkā, by the bright Dhammā, lustless, restrained;

Bears the last body, having won Māra with his mount”.

3.7       (35) Selātherīgāthā – Verses of Elder Bhikkhuni Selā (AKA Āḷavikā, Firm)

Māra:

V57           “Natthi nissaraṇaṃ loke, kiṃ vivekena kāhasi;

Bhuñjāhi kāmaratiyo, māhu pacchānutāpinī”.

“There is no escape in the world, what will detachment do for you?

Partake of delights of sensual pleasures, don’t be remorseful later”. [50]

Selā Therī:

V58           “Sattisūlūpamā kāmā, khandhāsaṃ adhikuṭṭanā;
Yaṃ tvaṃ ‘kāmaratiṃ’ brūsi, ‘aratī’ dāni sā mama.

Like spears and darts are sensual pleasures, chopping block of aggregates;

Whatever you designate ‘delight in sensual pleasure’, now it is ‘non-delight’ for me. [51]

V59           “Sabbattha vihatā nandī [nandi (sī. syā.)], tamokhandho padālito;

Evaṃ jānāhi pāpima, nihato tvamasi antakā”ti.

… Selā therī …

“Pleasure is fully destroyed everywhere, the aggregate of darkness is shattered;

Know thus, O Evil One, I have destroyed you, O End-maker”. [52]

3.8       (36) Somātherīgāthā – Verses of Elder Bhikkhuni Somā (Moon)

Māra:

V60           “Yaṃ taṃ isīhi pattabbaṃ, ṭhānaṃ durabhisambhavaṃ;

Na taṃ dvaṅgulapaññāya, sakkā pappotumitthiyā”.

“Whatever was reached by the sages, a state hard to originate;

Women with two-fingered wisdom, cannot reach it”. [53]

Somā Therī:

V61           “Itthibhāvo no kiṃ kayirā, cittamhi susamāhite;

Ñāṇamhi vattamānamhi, sammā dhammaṃ vipassato.

“What matters womanhood, when mind is well-restrained;

With presence of understanding, seeing phenomena rightly with insight.

V62           “Sabbattha vihatā nandī, tamokhandho padālito;

Evaṃ jānāhi pāpima, nihato tvamasi antakā”ti.

… Somā therī …

“Pleasure is fully destroyed everywhere, the aggregate of darkness is shattered;

Know thus, O Evil One, I have destroyed you, O End-maker”. [54]

Tikanipāto niṭṭhito – Chapter of Threes is finished.


4. Catukkanipāto – Chapter of Fours

4.1       (37) Bhaddākāpilānītherīgāthā – Verses of Elder Bhikkhuni Bhaddā Kāpilānī (Good Daughter of Kapila OR Good One brought by Kapila)

V63           “Putto buddhassa dāyādo, kassapo susamāhito;

Pubbenivāsaṃ yovedi, saggāpāyañca passati.

“Son, inheritor of the Buddha, Kassapa is well-restrained;

Remembers his past abodes, sees heaven and states of woe too. [55]

V64           “Atho jātikkhayaṃ patto, abhiññāvosito muni;

Etāhi tīhi vijjāhi, tevijjo hoti brāhmaṇo.

“Thus having reached the end of birth, silent sage perfected in higher knowledges;

With these three knowledges, the brāhmaṇa is a triple-knowledge bearer. [56]

V65           “Tatheva bhaddā kāpilānī, tevijjā maccuhāyinī;

Dhāreti antimaṃ dehaṃ, jetvā māraṃ savāhanaṃ.

“Similar is Bhaddā Kāpilānī, a triple-knowledge bearer, killer of death;

Bears the last body, having won Māra with his mount.

V66           “Disvā ādīnavaṃ loke, ubho pabbajitā mayaṃ;

Tyamha khīṇāsavā dantā, sītibhūtamha nibbutā”ti.

… Bhaddā kāpilānī therī …

“Having seen danger in the world, both of us ordained;

We are taintless, tamed, cooled down we are, liberated”.

Catukkanipāto niṭṭhito – Chapter of Fours is finished.


5. Pañcakanipāto – Chapter of Fives

5.1       (38) Aññatarātherīgāthā – Verses of Some Elder Bhikkhuni (2)

V67           “Paṇṇavīsativassāni, yato pabbajitā ahaṃ;

Nāccharāsaṅghātamattampi, cittassūpasamajjhagaṃ.

“It’s been twenty-five years, since I ordained;

Not even for a snap of fingers, have I had an appeased mind. [57]

V68           “Aladdhā cetaso santiṃ, kāmarāgenavassutā;

Bāhā paggayha kandantī, vihāraṃ pāvisiṃ ahaṃ.

“Not having gained peace of mind, strongly controlled by lust for sensual pleasure;

With outstretched arms and crying, I entered the monastic dwelling.

V69           “Sā bhikkhuniṃ upāgacchiṃ, yā me saddhāyikā ahu;

Sā me dhammamadesesi, khandhāyatanadhātuyo.

“I approached the bhikkhunī, in whom I had confidence;

She preached the Dhamma to me, aggregates, sense-bases, elements. [58]

V70           “Tassā dhammaṃ suṇitvāna, ekamante upāvisiṃ;

Pubbenivāsaṃ jānāmi, dibbacakkhu visodhitaṃ.

“Having heard her Dhamma, I sat down on one side;

I know my past abodes, divine eye is fully purified.

V71           “Cetopariccañāṇañca [cetopariyañāṇañca (ka.)], sotadhātu visodhitā;

Iddhīpi me sacchikatā, patto me āsavakkhayo;

Chaḷabhiññā [cha mebhiññā (syā. ka.)] sacchikatā, kataṃ buddhassa sāsana”nti.

            … Aññatarā therī …

“I completely understand minds of others, and divine ear is fully purified;

I have realized the supernormal powers, I have reached the end of taints;

Six higher knowledges have been realized, Buddha’s Teaching has been done”. [59]

5.2       (39) Vimalātherīgāthā – Verses of Elder Bhikkhuni Vimalā (Unsoiled)

V72           “Mattā vaṇṇena rūpena, sobhaggena yasena ca;

Yobbanena cupatthaddhā, aññāsamatimaññihaṃ.

“Intoxicated with color and beauty, with fortune and reputation too;

Inebriated with youth, I despised others. [60]

V73           “Vibhūsetvā imaṃ kāyaṃ, sucittaṃ bālalāpanaṃ;

Aṭṭhāsiṃ vesidvāramhi, luddo pāsamivoḍḍiya.

“Having adorned this body nicely, a topic of prattling for fools;

I stood at the doors of the courtesan house, like a hunter trying to noose.

V74           “Pilandhanaṃ vidaṃsentī, guyhaṃ pakāsikaṃ bahuṃ;

Akāsiṃ vividhaṃ māyaṃ, ujjagghantī bahuṃ janaṃ.

“Showing the trinkets, displaying the hidden [body parts] much;

I did various illusions, enchanting many people.

V75           “Sājja piṇḍaṃ caritvāna, muṇḍā saṅghāṭipārutā;

Nisinnā rukkhamūlamhi, avitakkassa lābhinī.

“She today having walked on the alms round, shaven-head, dressed in outer double robe;

Sitting down at the root of the tree, is a gainer of calmness of thoughts.

V76           “Sabbe yogā samucchinnā, ye dibbā ye ca mānusā;

Khepetvā āsave sabbe, sītibhūtāmhi nibbutā”ti.

… Vimalā purāṇagaṇikā therī …

“All bonds are fully cut-off, whether divine or human;

All taints are eradicated, cooled down I am, liberated”. [61]

Unsoiled (Longtime or Previously) Courtesan

5.3       (40) Sīhātherīgāthā – Verses of Elder Bhikkhuni Sīhā (Lioness)

V77           “Ayoniso manasikārā, kāmarāgena aṭṭitā;

Ahosiṃ uddhatā pubbe, citte avasavattinī.

“Inappropriately attending mentally, distressed with lust for sensual pleasures;

I was restless in the past, uncontrolled in the mind. [62], [63]

V78           “Pariyuṭṭhitā klesehi, subhasaññānuvattinī;

Samaṃ cittassa na labhiṃ, rāgacittavasānugā.

“Completely yoked to defilements, following [everything] perceived as beautiful;

I didn’t gain peace of mind, mind gone to control of lust.

V79           “Kisā paṇḍu vivaṇṇā ca, satta vassāni cārihaṃ;

Nāhaṃ divā vā rattiṃ vā, sukhaṃ vindiṃ sudukkhitā.

“Thin yellow and discolored, I dwelt for seven years;

Neither by day nor by night, did I enjoy happiness, was very unhappy.

V80           “Tato rajjuṃ gahetvāna, pāvisiṃ vanamantaraṃ;

Varaṃ me idha ubbandhaṃ, yañca hīnaṃ punācare.

“Thereupon holding the rope, I entered the forest;

Better I hang myself here, than conduct the low-life [of a lay person] again.

V81           “Daḷhapāsaṃ [daḷhaṃ pāsaṃ (sī.)] karitvāna, rukkhasākhāya bandhiya;

Pakkhipiṃ pāsaṃ gīvāyaṃ, atha cittaṃ vimucci me”ti.

… Sīhā therī …

“Having made a strong noose, having tied [the rope] to the tree branch;

Having put the noose around the neck, my mind was then fully freed”.

5.4       (41) Sundarīnandātherīgāthā – Verses of Elder Bhikkhuni Sundarīnandā (Pleasing Beauty)

Lord Buddha:

V82           “Āturaṃ asuciṃ pūtiṃ, passa nande samussayaṃ;

Asubhāya cittaṃ bhāvehi, ekaggaṃ susamāhitaṃ.

“Subject to illness, impure, foul, see this body, O Nandā;

Develop mind of repulsiveness, concentrated, well-restrained. [64]

V83           “Yathā idaṃ tathā etaṃ, yathā etaṃ tathā idaṃ;

Duggandhaṃ pūtikaṃ vāti, bālānaṃ abhinanditaṃ.

“Like this is that, like that is this;

Evil-smelling, foul, stinking, pleasing the fools. [65]

V84           “Evametaṃ avekkhantī, rattindivamatanditā;

Tato sakāya paññāya, abhinibbijjha [abhinibbijja (sī. syā.)] dakkhisaṃ.

“Thus seeing this night and day, unremittingly;

Thereupon with own wisdom, you will see [reality] piercingly.

Sundarīnandā Therī:

V85           “Tassā me appamattāya, vicinantiyā yoniso;

Yathābhūtaṃ ayaṃ kāyo, diṭṭho santarabāhiro.

“Heedfully, investigating appropriately;

I saw this body as it is, inside and out.

V86           “Atha nibbindahaṃ kāye, ajjhattañca virajjahaṃ;

Appamattā visaṃyuttā, upasantāmhi nibbutā”ti.

… Sundarīnandā therī …

“Thus I was disenchanted with body, internally I was dispassionate;

Heedful, unyoked, calmed down I am, liberated”.

5.5       (42) Nanduttarātherīgāthā – Verses of Elder Bhikkhuni Nanduttarā (Surpassingly Pleasing)

V87           “Aggiṃ candañca sūriyañca, devatā ca namassihaṃ;

Nadītitthāni gantvāna, udakaṃ oruhāmihaṃ.

“Fire moon and sun too, devatā I venerated too;

Having gone to the river fords, I took [ritual] dips in the water. [66]

V88           “Bahūvatasamādānā, aḍḍhaṃ sīsassa olikhiṃ;

Chamāya seyyaṃ kappemi, rattiṃ bhattaṃ na bhuñjahaṃ.

“Undertaking many rites and rituals, shaving half the head;

I made bed on the floor, I did not eat in the night.   

V89           “Vibhūsāmaṇḍanaratā, nhāpanucchādanehi ca;

Upakāsiṃ imaṃ kāyaṃ, kāmarāgena aṭṭitā.

“Delighting in adornments-embellishments, in bathing and anointing too;

I serviced this body, distressed with lust for sensual pleasure.

V90           “Tato saddhaṃ labhitvāna, pabbajiṃ anagāriyaṃ;

Disvā kāyaṃ yathābhūtaṃ, kāmarāgo samūhato.

“Thereupon having gained confidence, I ordained into homelessness;

Seeing body as it is, lust for sensual pleasures was fully destroyed.

V91           “Sabbe bhavā samucchinnā, icchā ca patthanāpi ca;

Sabbayogavisaṃyuttā, santiṃ pāpuṇi cetaso”ti.

… Nanduttarā therī …

“All becomings are fully cut-off, wishes and aspirations too;

Unyoked from all bonds, I have reached the peace of mind”.

5.6       (43) Mittākāḷītherīgāthā – Verses of Elder Bhikkhuni Mittākāḷī (Dusky Friend)

V92           “Saddhāya pabbajitvāna, agārasmānagāriyaṃ;

Vicariṃhaṃ tena tena, lābhasakkāraussukā.

“Having ordained with confidence, from home to homelessness;

I walked here and there, eager for gains and hospitality. [67]

V93           “Riñcitvā paramaṃ atthaṃ, hīnamatthaṃ asevihaṃ;

Kilesānaṃ vasaṃ gantvā, sāmaññatthaṃ na bujjhihaṃ.

“Neglecting the highest goal, I was resorting to lowly goal;

Gone to the control of defilements, I was not awake to the goal of renunciate life.

V94           “Tassā me ahu saṃvego, nisinnāya vihārake;

Ummaggapaṭipannāmhi, taṇhāya vasamāgatā.

“I was deeply agitated, having sat down in the cell [of a monastic dwelling];

[thinking] I practiced the wrong path, gone to the control of craving.

V95           “Appakaṃ jīvitaṃ mayhaṃ, jarā byādhi ca maddati;

Purāyaṃ bhijjati [jarāya bhijjate (sī.)] kāyo, na me kālo pamajjituṃ.

“My lifespan is little, trampled by aging and sickness;

Body broken due to old age, I don’t have time to be heedless. [68]

V96           “Yathābhūtamavekkhantī, khandhānaṃ udayabbayaṃ;

Vimuttacittā uṭṭhāsiṃ, kataṃ buddhassa sāsana”ntntti.

… Mittā kāḷī therī …

“Seeing as it is, aggregates arising and passing;

I rose with a fully freed mind, Buddha’s Teaching has been done”. [69]

5.7       (44) Sakulātherīgāthā – Verses of Elder Bhikkhuni Sakulā (Of Good Family)

V97           “Agārasmiṃ vasantīhaṃ, dhammaṃ sutvāna bhikkhuno;

Addasaṃ virajaṃ dhammaṃ, nibbānaṃ padamaccutaṃ.

“While I was living at home, having listened to the Dhamma from a bhikkhu;

I saw dustless Dhamma, Nibbāna the ever-lasting station. [70]

V98           “Sāhaṃ puttaṃ dhītarañca, dhanadhaññañca chaḍḍiya;

Kese chedāpayitvāna, pabbajiṃ anagāriyaṃ.

“I, along with son and daughter, leaving wealth and grains too;

Having had hair cut-off, I ordained into homelessness.

V99           “Sikkhamānā ahaṃ santī, bhāventī maggamañjasaṃ;

Pahāsiṃ rāgadosañca, tadekaṭṭhe ca āsave.

“I am a trainee, developing the path, the way;

Having abandoned lust and hate, and some other taints too.

V100       “Bhikkhunī upasampajja, pubbajātimanussariṃ;

Dibbacakkhu visodhitaṃ [visodhitaṃ dibbacakkhu (sī.)], vimalaṃ sādhubhāvitaṃ.

“Obtaining the bhikkhuni [higher] ordination, I recollected the past lives;

Divine eye is fully purified, unsoiled, developed by good people.

V101       “Saṅkhāre parato disvā, hetujāte palokite [palokine (ka.)];

Pahāsiṃ āsave sabbe, sītibhūtāmhi nibbutā”ti.

… Sakulā therī …

“Having seen formations as other than mine, born of causes, destructible;

Having abandoned all taints, cooled down I am, liberated”. [71]

5.8       (45) Soṇātherīgāthā – Verses of Elder Bhikkhuni Soṇā (Radiant One)

V102       “Dasa putte vijāyitvā, asmiṃ rūpasamussaye;

Tatohaṃ dubbalā jiṇṇā, bhikkhuniṃ upasaṅkamiṃ.

“Having borne ten sons, by this body;

Weak and decayed, thereupon I approached a bhikkhuni. [72]

V103       “Sā me dhammamadesesi, khandhāyatanadhātuyo;

Tassā dhammaṃ suṇitvāna, kese chetvāna pabbajiṃ.

“She preached the Dhamma to me, aggregates, sense-bases, elements;

Having heard her Dhamma, having cut-off hair I ordained. [73]

V104       “Tassā me sikkhamānāya, dibbacakkhu visodhitaṃ;

Pubbenivāsaṃ jānāmi, yattha me vusitaṃ pure.

“While training, divine eye is fully purified;

I know my past abodes, where I have lived in the past. [74]

V105       “Animittañca bhāvemi, ekaggā susamāhitā;

Anantarāvimokkhāsiṃ, anupādāya nibbutā.

“Developing the signless [deliverance], concentrated, well-restrained;

I was fully freed in no long time, without clinging, liberated. [75]

V106       “Pañcakkhandhā pariññātā, tiṭṭhanti chinnamūlakā;

Dhi tavatthu jare jamme, natthi dāni punabbhavo”ti.

… Soṇā therī …

“I have completely understood the five aggregates, I am standing rootless;

Fie to you, aging, wretched [body], there is no further becoming now”.

5.9       (46) Bhaddākuṇḍalakesātherīgāthā – Verses of Elder Bhikkhuni Bhaddā Kuṇḍalakesā (Good wih Curly Hair)

V107       “Lūnakesī paṅkadharī, ekasāṭī pure cariṃ;

Avajje vajjamatinī, vajje cāvajjadassinī.

“With hair pulled from root, mud-smeared, wearing one cloth I dwelt in the past;

Thinking of blame in blameless, and seeing blamelessness in blamable. [76]

V108       “Divāvihārā nikkhamma, gijjhakūṭamhi pabbate;

Addasaṃ virajaṃ buddhaṃ, bhikkhusaṅghapurakkhataṃ.

“Having gone to the day dwelling, on the Gijjhakūta Mountain;

I saw dustless Buddha, surrounded by Bhikkhu Saṅgha.

V109       “Nihacca jāṇuṃ vanditvā, sammukhā añjaliṃ akaṃ;

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

“Falling on knees in his presence, I did homage with folded hands;

‘Come Bhaddā’ he said, and that was my higher ordination.

V110       “Ciṇṇā aṅgā ca magadhā, vajjī kāsī ca kosalā;

Anaṇā paṇṇāsavassāni, raṭṭhapiṇḍaṃ abhuñjahaṃ.

“Aṅgā and Magadhā were walked by me, Vajjī, Kāsī, and Kosalā too;

For fifty years free of debt, I ate alms food of the country. [77]

V111       “Puññaṃ vata pasavi bahuṃ, sappañño vatāyaṃ upāsako;

Yo bhaddāya cīvaraṃ adāsi, vippamuttāya sabbaganthehī”ti.

… Bhaddā kuṇḍalakesā therī …

“Verily much merit has been accumulated, by this wise lay devotee;

Who gave robe to Bhaddā, [who is] fully freed from all bonds”.

5.10     (47) Paṭācārātherīgāthā – Verses of Elder Bhikkhuni Paṭācārā (Wearer of one cloth)

V112       “Naṅgalehi kasaṃ khettaṃ, bījāni pavapaṃ chamā;

Puttadārāni posentā, dhanaṃ vindanti māṇavā.

“With ploughs they plough the field, planting seeds in earth;

Nourishing sons and wives, people enjoy the wealth. [78]

V113       “Kimahaṃ sīlasampannā, satthusāsanakārikā;

Nibbānaṃ nādhigacchāmi, akusītā anuddhatā.

“Why I, endowed with virtues, doer of the Teacher’s Teaching;

Do not enter upon [realization of] Nibbāna, one unindolent, non-restless? [79]

V114       “Pāde pakkhālayitvāna, udakesu karomahaṃ;

Pādodakañca disvāna, thalato ninnamāgataṃ.

“Having washed feet, with water;

Having seen [used] foot-water, flowing down.

V115       “Tato cittaṃ samādhesiṃ, assaṃ bhadraṃvajāniyaṃ;

Tato dīpaṃ gahetvāna, vihāraṃ pāvisiṃ ahaṃ;

Seyyaṃ olokayitvāna, mañcakamhi upāvisiṃ.

“Thereupon my mind was concentrated, like a good thoroughbred horse;

There holding the lamp, I entered the monastic dwelling;

Having checked the bed, I sat down on it.  [80]

V116       “Tato sūciṃ gahetvāna, vaṭṭiṃ okassayāmahaṃ;

Padīpasseva nibbānaṃ, vimokkho ahu cetaso”ti.

… Paṭācārā therī …

“There holding the needle, I lowered the wick;

Simultaneous with the extinguishing of the lamp, my mind was fully freed”. [81]

5.11     (48) Tiṃsamattātherīgāthā – Verses of About Thirty Elder Bhikkhunis

Paṭācārā Therī:

V117       “ ‘Musalāni gahetvāna, dhaññaṃ koṭṭenti māṇavā [mānavā (sī.)];

Puttadārāni posentā, dhanaṃ vindanti māṇavā.

“ ‘Holding pestles, people grind grains;

Nourishing sons and wives, people enjoy wealth. [82]

V118       “ ‘Karotha buddhasāsanaṃ, yaṃ katvā nānutappati;

Khippaṃ pādāni dhovitvā, ekamante nisīdatha;

Cetosamathamanuyuttā, karotha buddhasāsanaṃ’.

“ ‘Do the Teaching of the Buddha, doing this no one is tormented;

Quickly having washed feet, sit down on one side [to meditate];

With mind intent on concentration, do the Teaching of the Buddha’.          [83]

Thirty Elder Bhikkhunis:

V119       “Tassā tā [taṃ (sī.)] vacanaṃ sutvā, paṭācārāya sāsanaṃ;

Pāde pakkhālayitvāna, ekamantaṃ upāvisuṃ;

Cetosamathamanuyuttā, akaṃsu buddhasāsanaṃ.

“Having heard her words, the Teaching of Paṭācārā;

Having washed feet, we sat down on one side;

With mind intent on concentration, practiced the Teaching of the Buddha. [84]

V120       “Rattiyā purime yāme, pubbajātimanussaruṃ;

Rattiyā majjhime yāme, dibbacakkhuṃ visodhayuṃ;

Rattiyā pacchime yāme, tamokhandhaṃ padālayuṃ.

“In the first part of the night, they recollected the past lives;

In the middle part of the night, they fully purified the divine eye;

In the last part of the night, they shattered the aggregate of darkness. [85]

V121       “Uṭṭhāya pāde vandiṃsu, ‘katā te anusāsanī;

Indaṃva devā tidasā, saṅgāme aparājitaṃ;

Purakkhatvā vihassāma [viharāma (sī.), viharissāma (syā.)], tevijjāmha anāsavā’“ti.

Itthaṃ sudaṃ tiṃsamattā therī bhikkhuniyo paṭācārāya santike aññaṃ byākariṃsūti.

“Rising up we paid homage at her feet, ‘Your Teaching is done;

Like Inda and other 30 devā, undefeated in the battles;

Surrounded by them we dwell, we are triple-knowledge bearers, taintless’ ”. [86]

About thirty Elder Bhikkhunīs spoke these verses to announce [final] knowledge near [to] Paṭācārā.

5.12     (49) Candātherīgāthā – Verses of Elder Bhikkhuni Candā (Moon)

V122       “Duggatāhaṃ pure āsiṃ, vidhavā ca aputtikā;

Vinā mittehi ñātīhi, bhattacoḷassa nādhigaṃ.

“I was poor in the past, widow and without sons;

Without friends and relatives, I didn’t acquire food and clothes. [87]

V123       “Pattaṃ daṇḍañca gaṇhitvā, bhikkhamānā kulā kulaṃ;

Sītuṇhena ca ḍayhantī, satta vassāni cārihaṃ.

“Holding the bowl and walking stick, begging alms from family to family;

Burning by heat and cold, I dwelt for seven years.

V124       “Bhikkhuniṃ puna disvāna, annapānassa lābhiniṃ;

Upasaṅkamma avocaṃ [avociṃ (ka.)], ‘pabbajjaṃ anagāriyaṃ’.

“Again having seen a bhikkhuni, gainer of food and drinks;

Having approached I said, ‘I would like to ordain into homelessness’.

V125       “Sā ca maṃ anukampāya, pabbājesi paṭācārā;

Tato maṃ ovaditvāna, paramatthe niyojayi.

“She with compassion for me, Paṭācārā let me ordain;

Thereupon having exhorted me, engaged me in the highest goal.

V126       “Tassāhaṃ vacanaṃ sutvā, akāsiṃ anusāsaniṃ;

Amogho ayyāyovādo, tevijjāmhi anāsavā”ti.

… Candā therī …

“Having heard her words, I did [her] Teaching;

Fruitful was exhortation of the noble lady, I am a triple-knowledge bearer, taintless”. [88]

Pañcakanipāto niṭṭhito – Chapter of Fives is finished.


6. Chakkanipāto – Chapter of Sixes

6.1       (50) Pañcasatamattātherīgāthā – Verses of About Five Hundred Elder Bhikkhunis

Paṭācārā Therī:

V127       “Yassa maggaṃ na jānāsi, āgatassa gatassa vā;

Taṃ kuto cāgataṃ sattaṃ [santaṃ (sī.), puttaṃ (syā.)], ‘mama putto’ti rodasi.

“Whose way you don’t know, whether coming or going;

Where this being has come from, [you] cry [saying] ‘my son‘. [89]

V128       “Maggañca khossa [kho’tha (syā. ka.)] jānāsi, āgatassa gatassa vā;

Na naṃ samanusocesi, evaṃdhammā hi pāṇino.

“Knowing what is indeed our path, whether coming or going;

He doesn’t mourn, [knowing] this is the nature of beings.

V129       “Ayācito tatāgacchi, nānuññāto [ananuññāto (sī. syā.)] ito gato;

Kutoci nūna āgantvā, vasitvā katipāhakaṃ;

Itopi aññena gato, tatopaññena gacchati.

“Unasked from there came here, without permission went from here;

Surely no one knows where he came from, having lived for a few days;

From here went somewhere else, from there he goes somewhere else.

V130       “Peto manussarūpena, saṃsaranto gamissati;

Yathāgato tathā gato, kā tattha paridevanā”.

“Arising as human, he goes wandering-on;

Come thus, gone thus, what is there to lament”?

About Five Hundred Elder Bhikkhunis:

V131       “Abbahī [abbuyhaṃ (syā.)] vata me sallaṃ, duddasaṃ hadayassitaṃ;

Yā me sokaparetāya, puttasokaṃ byapānudi.

“Verily I have pulled-out the dart, difficult to see, piercing the heart;

I was afflicted with sorrow, sorrow over son is dispelled. [90]

V132       “Sājja abbūḷhasallāhaṃ, nicchātā parinibbutā;

Buddhaṃ dhammañca saṅghañca, upemi saraṇaṃ muniṃ”.

Itthaṃ sudaṃ pañcasatamattā therī bhikkhuniyo … pe …

“She today with dart pulled-out, passionless, completely liberated;

To Buddha Dhamma and Saṅgha too, I approach the silent sage for refuge”. [91]

About Five Hundred Elder Bhikkhunis spoke these verses.

6.2       (51) Vāseṭṭhītherīgāthā – Verses of Elder Bhikkhuni Vāseṭṭhī (of Vasettha Clan)

V133       “Puttasokenahaṃ aṭṭā, khittacittā visaññinī;

Naggā pakiṇṇakesī ca, tena tena vicārihaṃ.

“Distressed with sorrow over son I was, deranged, senseless;

Naked and with unkempt hair, I walked here and there. [92]

V134       “Vīthi [vasiṃ (sī.)] saṅkārakūṭesu, susāne rathiyāsu ca;

Acariṃ tīṇi vassāni, khuppipāsāsamappitā.

“Living on the garbage heap, in cemetery and on roads too;

I dwelt for three years, fully given to hunger and thirst.

V135       “Athaddasāsiṃ sugataṃ, nagaraṃ mithilaṃ pati [gataṃ (ka.)];

Adantānaṃ dametāraṃ, sambuddhamakutobhayaṃ.

“Then I saw the Well-gone One, near city of Mithilā;

Tamer of the untamed ones, self-enlightened, fearless.

V136       “Sacittaṃ paṭiladdhāna, vanditvāna upāvisiṃ;

So me dhammamadesesi, anukampāya gotamo.

“Having regained presence of mind, having paid homage I sat down;

He preached the Dhamma to me, Gotama with compassion.

V137       “Tassa dhammaṃ suṇitvāna, pabbajiṃ anagāriyaṃ;

Yuñjantī satthuvacane, sacchākāsiṃ padaṃ sivaṃ.

“Having heard that Dhamma, I ordained into homelessness;

Yoked to the words of the Teacher, the auspicious station [Nibbāna] has been realized.

V138       “Sabbe sokā samucchinnā, pahīnā etadantikā;

Pariññātā hi me vatthū, yato sokāna sambhavo”ti.

… Vāseṭṭhī therī …

“All sorrows are fully cut-off, abandoned, made an end of;

I have completely understood the causes, where sorrows originate from”.

6.3       (52) Khemātherīgāthā – Verses of Elder Bhikkhuni Khemā (Safety, Refuge)

Māra:

V139       “Daharā tvaṃ rūpavatī, ahampi daharo yuvā;

Pañcaṅgikena turiyena [tūrena (ka.)], ehi kheme ramāmase”.

“You are young and beautiful, I am a young man too;

With a five-fold musical orchestra, come Khemā, let’s indulge”. [93]

Khemā Therī:

V140       “Iminā pūtikāyena, āturena pabhaṅgunā;

Aṭṭiyāmi harāyāmi, kāmataṇhā samūhatā.

“With this foul body, subject to illness and breakup;

I am distressed and ashamed, craving for sensual pleasure is fully destroyed.

V141       “Sattisūlūpamā kāmā, khandhāsaṃ adhikuṭṭanā,

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

Like spears and darts are sensual pleasures, chopping block of aggregates;

Whatever you designate ‘delight in sensual pleasure’, now it is ‘non-delight’ for me. [94]

V142       “Sabbattha vihatā nandī, tamokhandho padālito;

Evaṃ jānāhi pāpima, nihato tvamasi antaka.

“Pleasure is fully destroyed everywhere, the aggregate of darkness is shattered;

Know thus, O Evil One, I have destroyed you, O End-maker. [95]

V143       “Nakkhattāni namassantā, aggiṃ paricaraṃ vane;

Yathābhuccamajānantā, bālā suddhimamaññatha.

“Venerating the zodiac signs, honoring fire in the forest;

Ignorant of reality, fools don’t believe in cleansing. [96]

V144       “Ahañca kho namassantī, sambuddhaṃ purisuttamaṃ;

Pamuttā [parimuttā (sī. syā.)] sabbadukkhehi, satthusāsanakārikā”ti.

… Khemā therī …

“Indeed I too am venerating, self-enlightened one, best of the men;

Completely freed from all suffering, doer of the Teacher’s Teaching”.

6.4       (53) Sujātātherīgāthā – Verses of Elder Bhikkhuni Sujātā (Well Born)

V145       “Alaṅkatā suvasanā, mālinī candanokkhitā;

Sabbābharaṇasañchannā, dāsīgaṇapurakkhatā.

“Decorated and well-dressed, garlanded and anointed with sandalwood paste;

Decked with all ornaments, surrounded by assembly of maid-servants. [97]

V146       “Annaṃ pānañca ādāya, khajjaṃ bhojjaṃ anappakaṃ;

Gehato nikkhamitvāna, uyyānamabhihārayiṃ.

“Having taken food and drink, many chewables and eatables;

Having left the house, I went to the pleasure garden.

V147       “Tattha ramitvā kīḷitvā, āgacchantī sakaṃ gharaṃ;

Vihāraṃ daṭṭhuṃ pāvisiṃ, sākete añjanaṃ vanaṃ.

“There having indulged and played, while coming back to my house;

To see monastic dwelling I entered, the Añjana forest in Sāketa.

V148       “Disvāna lokapajjotaṃ, vanditvāna upāvisiṃ;

So me dhammamadesesi, anukampāya cakkhumā.

“Having seen the light of the world [Lord Buddha], having paid homage I sat down;

He preached the Dhamma to me, the one with eyes, with compassion.

V149       “Sutvā ca kho mahesissa, saccaṃ sampaṭivijjhahaṃ;

Tattheva virajaṃ dhammaṃ, phusayiṃ amataṃ padaṃ.

“Indeed, having heard the great sage, I well-penetrated the truth;

There itself with dustless Dhamma, I contacted the undying station [Nibbāna]. [98]

V150       “Tato viññātasaddhammā, pabbajiṃ anagāriyaṃ;

Tisso vijjā anuppattā, amoghaṃ buddhasāsana”nti.

… Sujātā therī …

“Thereupon having fully understood the good Dhammā, I ordained into homelessness;

Three knowledges have been reached, fruitful was the Teaching of the Buddha”. [99]

6.5       (54) Anopamātherīgāthā – Verses of Elder Bhikkhuni Anopamā (Incomparable)

V151       “Ucce kule ahaṃ jātā, bahuvitte mahaddhane;

Vaṇṇarūpena sampannā, dhītā majjhassa [meghassa (sī.), meghissa (syā.)] atrajā.

“I was born in a high family, very rich and super wealthy;

Endowed with color and beauty, daughter of Majjha, born of him. [100]

V152       “Patthitā rājaputtehi, seṭṭhiputtehi gijjhitā [seṭṭhiputtehi bhijjhitā (sī.)];

Pitu me pesayī dūtaṃ, detha mayhaṃ anopamaṃ.

“Aspired for by princes, desired by sons of business tycoons;

[One of them] Sent a messenger to my father, ‘May you give me Anopamā [in marriage]’. [101]

V153       “Yattakaṃ tulitā esā, tuyhaṃ dhītā anopamā;

Tato aṭṭhaguṇaṃ dassaṃ, hiraññaṃ ratanāni ca.

“ ‘However much she weighs, your daughter Anopamā;

There, eight times as much as that, I will give gold and jewels’.

V154       “Sāhaṃ disvāna sambuddhaṃ, lokajeṭṭhaṃ anuttaraṃ;

Tassa pādāni vanditvā, ekamantaṃ upāvisiṃ.

“[I] Having seen the self-enlightened one, eldest in the world, unsurpassed;

Having paid homage at his feet, I sat down on one side.

V155       “So me dhammamadesesi, anukampāya gotamo;

Nisinnā āsane tasmiṃ, phusayiṃ tatiyaṃ phalaṃ.

“He preached the Dhamma to me, Gotama with compassion;

While sitting on the seat there, I contacted the third fruit. [102]

V156       “Tato kesāni chetvāna, pabbajiṃ anagāriyaṃ;

Ajja me sattamī ratti, yato taṇhā visositā”ti.

… Anopamā therī …

“Thereupon having cut-off hair, I ordained into homelessness;

Today is the seventh night, craving has fully dried up”.

6.6       (55) Mahāpajāpatigotamītherīgāthā – Verses of Elder Bhikkhuni Mahāpajāpati Gotamī (Great Overlord Gotamī)

V157       “Buddha vīra namo tyatthu, sabbasattānamuttama;

Yo maṃ dukkhā pamocesi, aññañca bahukaṃ janaṃ.

“Homage to the Buddha, the hero, best of all beings;

He who freed me from suffering, and many other people too. [103]

V158       “Sabbadukkhaṃ pariññātaṃ, hetutaṇhā visositā;

Bhāvito aṭṭhaṅgiko [ariyaṭṭhaṅgiko (sī. ka.), bhāvitaṭṭhaṅgiko (syā.)] maggo, nirodho phusito mayā.

“All suffering is completely understood, cause of craving has fully dried up;

I have developed the [Noble] Eightfold Path, cessation is contacted by me. [104]

V159       “Mātā putto pitā bhātā, ayyakā ca pure ahuṃ;

Yathābhuccamajānantī, saṃsariṃhaṃ anibbisaṃ.

“Mother, son, father, brother, I was also grandmother in the past;

Ignorant of reality, I wandered-on, not finding.

V160       “Diṭṭho hi me so bhagavā, antimoyaṃ samussayo;

Vikkhīṇo jātisaṃsāro, natthi dāni punabbhavo.

“I have seen the Blessed One, this is the last body;

Fully ended is birth and the round of existences, there is no further becoming now. [105]

V161       “Āraddhavīriye pahitatte, niccaṃ daḷhaparakkame;

Samagge sāvake passe, esā buddhāna vandanā.

“With firm energy resolutely, always striving greatly;

See the harmonious disciples, this is [how to pay] homage to the Buddhā.

V162       “Bahūnaṃ [bahunnaṃ (sī. syā.)] vata atthāya, māyā janayi gotamaṃ;

Byādhimaraṇatunnānaṃ, dukkhakkhandhaṃ byapānudī”ti.

… Mahāpajāpatigotamī therī …

“Verily for the benefit of many, Māyā[devī] borne Gotamā;

Struck by sickness and death, aggregate of suffering is dispelled”.

6.7       (56) Guttātherīgāthā – Verses of Elder Bhikkhuni Guttā (Guarded)

Lord Buddha:

V163       “Gutte yadatthaṃ pabbajjā, hitvā puttaṃ vasuṃ piyaṃ;

Tameva anubrūhehi, mā cittassa vasaṃ gami.

“The goal you ordained for, O Guttā, having abandoned son, wealth, dear one;

Cultivate that [aim], don’t go to the control of mind. [106]

V164       “Cittena vañcitā sattā, mārassa visaye ratā;

Anekajātisaṃsāraṃ, sandhāvanti aviddasū.

“Deceived by the mind, beings delight in the field of Māra;

Through many births in the round of existences, running thru, ignorant.

V165       “Kāmacchandañca byāpādaṃ, sakkāyadiṭṭhimeva ca;

Sīlabbataparāmāsaṃ, vicikicchañca pañcamaṃ.

“Desire for sensual pleasures, ill-will, and personality view too;

Clinging to rites and rituals, with doubt as the fifth. [107]

V166       “Saṃyojanāni etāni, pajahitvāna bhikkhunī;

Orambhāgamanīyāni, nayidaṃ punarehisi.

“These fetters, bhikkhunī having abandoned these;

Going to lower [destinations], this will not happen again. [108]

V167       “Rāgaṃ mānaṃ avijjañca, uddhaccañca vivajjiya;

Saṃyojanāni chetvāna, dukkhassantaṃ karissasi.

“Lust conceit and ignorance, and restlessness fully forsaken;

Having cut-off the fetters, you will make an end of suffering. [109]

V168       “Khepetvā jātisaṃsāraṃ, pariññāya punabbhavaṃ;

Diṭṭheva dhamme nicchātā, upasantā carissatī”ti.

… Guttā therī …

“Having eradicated birth in the round of existences, completely understanding further becoming;

In this world, passionless, calmed they will dwell”.

6.8       (57) Vijayātherīgāthā – Verses of Elder Bhikkhuni Vijayā (Victory)

V169       “Catukkhattuṃ pañcakkhattuṃ, vihārā upanikkhamiṃ;

Aladdhā cetaso santiṃ, citte avasavattinī.

“Four times, five times, having left the monastic dwelling;

Not having gained peace of mind, uncontrolled in mind. [110]

V170       “Bhikkhuniṃ upasaṅkamma, sakkaccaṃ paripucchahaṃ;

Sā me dhammamadesesi, dhātuāyatanāni ca.         

“Having approached a bhikkhuni, thoroughly and completely I questioned her;

She preached the Dhamma to me, elements and sense-bases. [111]

V171       “Cattāri ariyasaccāni, indriyāni balāni ca;

Bojjhaṅgaṭṭhaṅgikaṃ maggaṃ, uttamatthassa pattiyā.

“Four Noble Truths, faculties and powers too;

Factors of enlightenment, [Noble] Eightfold Path, to reach the highest goal. [112]

V172       “Tassāhaṃ vacanaṃ sutvā, karontī anusāsaniṃ;

Rattiyā purime yāme, pubbajātimanussariṃ.

“Having heard her words, doing her Teaching;

In the first part of the night, I recollected the past lives. [113]

V173       “Rattiyā majjhime yāme, dibbacakkhuṃ visodhayiṃ;

Rattiyā pacchime yāme, tamokhandhaṃ padālayiṃ.

“In the middle part of the night, I fully purified the divine eye;

In the last part of the night, I shattered the aggregate of darkness.

V174       “Pītisukhena ca kāyaṃ, pharitvā vihariṃ tadā;

Sattamiyā pāde pasāresiṃ, tamokhandhaṃ padāliyā”ti.

… Vijayā therī …

“Pervaded with bodily rupture and happiness, I dwelt;

On the seventh [day] I stretched feet, having shattered the aggregate of darkness”.

Chakkanipāto niṭṭhito – Chapter of Sixes is finished.


7. Sattakanipāto – Chapter of Sevens

7.1       (58) Uttarātherīgāthā – Verses of Elder Bhikkhuni Uttarā (2) (Superior One)

Paṭācārā Therī:

V175       “ ‘Musalāni gahetvāna, dhaññaṃ koṭṭenti māṇavā;

Puttadārāni posentā, dhanaṃ vindanti māṇavā.

“ ‘Holding pestles, people grind grains;

Nourishing sons and wives, people enjoy wealth. [114]

V176       “ ‘Ghaṭetha buddhasāsane, yaṃ katvā nānutappati;

Khippaṃ pādāni dhovitvā, ekamantaṃ nisīdatha.

“ ‘Endeavor in the Teaching of the Buddha, doing this no one is tormented;

Quickly having washed feet, sit down on one side [to meditate]. [115]

V177       “ ‘Cittaṃ upaṭṭhapetvāna, ekaggaṃ susamāhitaṃ;

Paccavekkhatha saṅkhāre, parato no ca attato’.

“ ‘Having established mind, concentrated, well-restrained;

Contemplate formations, as other than mine, and not as mine’. [116]

Uttarā Therī:

V178       “Tassāhaṃ vacanaṃ sutvā, paṭācārānusāsaniṃ;

Pāde pakkhālayitvāna, ekamante upāvisiṃ.

“Having heard her words, the Teaching of Paṭācārā;

Having washed feet, I sat down on one side. [117]

V179       “Rattiyā purime yāme, pubbajātimanussariṃ;

Rattiyā majjhime yāme, dibbacakkhuṃ visodhayiṃ.

“In the first part of the night, I recollected the past lives;

In the middle part of the night, I fully purified the divine eye. [118]

V180       “Rattiyā pacchime yāme, tamokkhandhaṃ padālayiṃ;

Tevijjā atha vuṭṭhāsiṃ, katā te anusāsanī.

“In the last part of the night, I shattered the aggregate of darkness;

I rose as a triple-knowledge bearer, your teaching is done.

V181       “Sakkaṃva devā tidasā, saṅgāme aparājitaṃ;

Purakkhatvā vihassāmi, tevijjāmhi anāsavā”.

… Uttarā therī …

“Sakka and the 30 devā, undefeated in the battles;

Surrounded by them I dwell, I am a triple-knowledge bearer, taintless”. [119]

7.2       (59) Cālātherīgāthā – Verses of Elder Bhikkhuni Cālā (Moving)

Cālā Therī:

V182       “Satiṃ upaṭṭhapetvāna, bhikkhunī bhāvitindriyā;

Paṭivijjhi padaṃ santaṃ, saṅkhārūpasamaṃ sukhaṃ”.

“Having established mindfulness, bhikkhunī with developed faculties;

Penetrated to the peaceful station [Nibbāna], appeasing of formations is happiness”. [120]

Māra:

V183       “Kaṃ nu uddissa muṇḍāsi, samaṇī viya dissasi;

Na ca rocesi pāsaṇḍe, kimidaṃ carasi momuhā”.

“Whom do you profess, O shaven-head, one who looks like a renunciate?

Not pleased with heretics, why are you dwelling bewildered”?

Cālā Therī:

V184       “Ito bahiddhā pāsaṇḍā, diṭṭhiyo upanissitā;

Na te dhammaṃ vijānanti, na te dhammassa kovidā.

“Here [these] heretics are outsiders, dependent on views;

Neither do they know Dhamma fully, nor are they skillful in Dhamma.

V185       “Atthi sakyakule jāto, buddho appaṭipuggalo;

So me dhammamadesesi, diṭṭhīnaṃ samatikkamaṃ.          

“There is one born in Sakya family, enlightened, an unrivaled person;

He preached the Dhamma to me, to fully transcend views.

V186       “Dukkhaṃ dukkhasamuppādaṃ, dukkhassa ca atikkamaṃ;

Ariyaṃ caṭṭhaṅgikaṃ maggaṃ, dukkhūpasamagāminaṃ.

“Suffering, arising of suffering, transcending suffering too;

And the Noble Eightfold Path, leading to appeasing of suffering. [121]

V187       “Tassāhaṃ vacanaṃ sutvā, vihariṃ sāsane ratā;

Tisso vijjā anuppattā, kataṃ buddhassa sāsanaṃ.

“Having heard his words, I dwelt delighting in the Teaching;

Three knowledges have been reached, Buddha’s Teaching has been done.

V188       “Sabbattha vihatā nandī, tamokhandho padālito;

Evaṃ jānāhi pāpima, nihato tvamasi antaka”.

… Cālā therī …

“Pleasure is fully destroyed everywhere, the aggregate of darkness is shattered;

Know thus, O Evil One, I have destroyed you, O End-maker”. [122]

7.3       (60) Upacālātherīgāthā – Verses of Elder Bhikkhuni Upacālā (Junior Moving)

Upacālā Therī:

V189       “Satimatī cakkhumatī, bhikkhunī bhāvitindriyā;

Paṭivijjhiṃ padaṃ santaṃ, akāpurisasevitaṃ”.

“Mindful, one with eyes, bhikkhunī with developed faculties;

Penetrated to the peaceful station [Nibbāna], not resorted to by bad men”. [123]

Māra:

V190       “Kiṃ nu jātiṃ na rocesi, jāto kāmāni bhuñjati;

Bhuñjāhi kāmaratiyo, māhu pacchānutāpinī”.

“Why aren’t you pleased with birth?  One born partakes of sensual pleasures;

Partake of delights of sensual pleasures, don’t be remorseful later”.

Upacālā Therī:

V191       “Jātassa maraṇaṃ hoti, hatthapādāna chedanaṃ;

Vadhabandhapariklesaṃ, jāto dukkhaṃ nigacchati.

“One who is born dies, hands and feet are cut-off;

Tied to be assassinated, completely defiled, one who is born undergoes suffering.

V192       “Atthi sakyakule jāto, sambuddho aparājito;

So me dhammamadesesi, jātiyā samatikkamaṃ.

“There is one born in the Sakya family, self-enlightened, undefeated;

He preached the Dhamma to me, to fully transcend births.

V193       “Dukkhaṃ dukkhasamuppādaṃ, dukkhassa ca atikkamaṃ;

Ariyaṃ caṭṭhaṅgikaṃ maggaṃ, dukkhūpasamagāminaṃ.

“Suffering, arising of suffering, transcending suffering too;

And the Noble Eightfold Path, leading to appeasing of suffering. [124]

V194       “Tassāhaṃ vacanaṃ sutvā, vihariṃ sāsane ratā;

Tisso vijjā anuppattā, kataṃ buddhassa sāsanaṃ.

“Having heard his words, I dwelt delighting in the Teaching;

Three knowledges have been reached, Buddha’s Teaching has been done.

V195       “Sabbattha vihatā nandī, tamokhandho padālito;

Evaṃ jānāhi pāpima, nihato tvamasi antaka”.

… Upacālā therī …

“Pleasure is fully destroyed everywhere, the aggregate of darkness is shattered;

Know thus, O Evil One, I have destroyed you, O End-maker”. [125]

Sattakanipāto niṭṭhito – Chapter of Sevens is finished.


8. Aṭṭhakanipāto – Chapter of Eights

8.1       (61) Sīsūpacālātherīgāthā – Verses of Elder Bhikkhuni Sīsūpacālā (Pupil of Upacālā)

Sīsūpacālā Therī:

V196       “Bhikkhunī sīlasampannā, indriyesu susaṃvutā;

Adhigacche padaṃ santaṃ, asecanakamojavaṃ”.

“Bhikkhuni endowed with virtues, well-guarded in faculties;

Entered upon [realization of] peaceful station [Nibbāna], supremely delightful and sweet”. [126]

Māra:

V197       “Tāvatiṃsā ca yāmā ca, tusitā cāpi devatā;

Nimmānaratino devā, ye devā vasavattino;

Tattha cittaṃ paṇīdhehi, yattha te vusitaṃ pure”.

“[Heaven of] Thirty Three and Yama, and Tusita devatā too;

Devā delighting in creation, devā wielding control too;

Resolve your mind there, where you dwelt in the past”. [127]

Sīsūpacālā Therī:

V198       “Tāvatiṃsā ca yāmā ca, tusitā cāpi devatā;

Nimmānaratino devā, ye devā vasavattino.

“[Heaven of] Thirty Three and Yama, and Tusita devatā too;

Devā delighting in creation, devā wielding control too.

V199       “Kālaṃ kālaṃ bhavābhavaṃ, sakkāyasmiṃ purakkhatā;

Avītivattā sakkāyaṃ, jātimaraṇasārino.

“From time to time, [they] become this or that, led by personality [view];

Not having overcome personality [view], [they] flow on to birth and death. [128]

V200       “Sabbo ādīpito loko, sabbo loko padīpito;

Sabbo pajjalito loko, sabbo loko pakampito.

“All world is on fire, all world is aflame;

All world is burning, all world is wavering.

V201       “Akampiyaṃ atuliyaṃ, aputhujjanasevitaṃ;

Buddho dhammamadesesi, tattha me nirato mano.

“Unwavering, unequalled, not resorted to by worldly people;

Buddha preached the Dhamma, my mind delighted therein.

V202       “Tassāhaṃ vacanaṃ sutvā, vihariṃ sāsane ratā;

Tisso vijjā anuppattā, kataṃ buddhassa sāsanaṃ.

“Having heard his words, I dwelt delighting in the Teaching;

Three knowledges have been reached, Buddha’s Teaching has been done. [129]

V203       “Sabbattha vihatā nandī, tamokhandho padālito;

Evaṃ jānāhi pāpima, nihato tvamasi antaka”.

… Sīsūpacālā therī …

“Pleasure is fully destroyed everywhere, the aggregate of darkness is shattered;

Know thus, O Evil One, I have destroyed you, O End-maker”. [130]

Aṭṭhakanipāto niṭṭhito – Chapter of Eights is finished.


9. Navakanipāto – Chapter of Nines

9.1       (62) Vaḍḍhamātutherīgāthā – Verses of Elder Bhikkhuni Vaḍḍhamātu (Mother of Vaḍḍha Thera)

Vaḍḍhamātu Therī (Mother of Vaḍḍha Thera):

V204       “Mā su te vaḍḍha lokamhi, vanatho āhu kudācanaṃ;

Mā puttaka punappunaṃ, ahu dukkhassa bhāgimā.

“Don’t you in the world, O Vaḍḍha, let any defilements increase;

Don’t again and again, O beloved child, be a partner in suffering. [131]

V205       “Sukhañhi vaḍḍha munayo, anejā chinnasaṃsayā;

Sītibhūtā damappattā, viharanti anāsavā.

“Happily, O Vaḍḍha the Silent Sages, imperturbable, doubtless;

Having cooled down, reached tameness, dwell taintless.

V206       “Tehānuciṇṇaṃ isībhi, maggaṃ dassanapattiyā;

Dukkhassantakiriyāya, tvaṃ vaḍḍha anubrūhaya”.

“What is practiced by the sages, path to reach vision;

To make an end of suffering, cultivate it, O Vaḍḍha”.

Vaḍḍha Thera (her son):

V207       “Visāradāva bhaṇasi, etamatthaṃ janetti me;

Maññāmi nūna māmike, vanatho te na vijjati”.

“Speaking expertly, my mother [said this] to me for this reason;

‘I believe, for me, surely no defilements are seen in you’ ”.

Vaḍḍhamātu Therī (Mother of Vaḍḍha Thera):

V208       “Ye keci vaḍḍha saṅkhārā, hīnā ukkaṭṭhamajjhimā;

Aṇūpi aṇumattopi, vanatho me na vijjati.

“Whatever formations here, O Vaḍḍha, low, high or middling;

Minutest, even as much as an atom, I don’t see defilements in me.

V209       “Sabbe me āsavā khīṇā, appamattassa jhāyato;

Tisso vijjā anuppattā, kataṃ buddhassa sāsanaṃ”.

All my taints have ended, doing jhāna heedfully;

Three knowledges have been reached, Buddha’s Teaching has been done”.

Vaḍḍha Thera (her son):

V210       “Uḷāraṃ vata me mātā, patodaṃ samavassari;

Paramatthasañhitā gāthā, yathāpi anukampikā.

“Verily excellent is my mother, with a goad controlling the herd;

[She] Spoke verses for the highest goal, with compassion.

V211       “Tassāhaṃ vacanaṃ sutvā, anusiṭṭhiṃ janettiyā;

Dhammasaṃvegamāpādiṃ, yogakkhemassa pattiyā.

“Having heard her words, taught by the mother;

There was a deep agitation for the Dhamma, to reach the refuge from bonds. [132]

V212       “Sohaṃ padhānapahitatto, rattindivamatandito;

Mātarā codito santo, aphusiṃ santimuttamaṃ”.

… Vaḍḍhamātā therī …

“Striving resolutely, night and day, unremittingly;

Being urged by the mother, I contacted the best peace”.

Navakanipāto niṭṭhito – Chapter of Nines is finished.


10. Ekādasanipāto – Chapter of Elevens

10.1     (63) Kisāgotamītherīgāthā – Verses of Elder Bhikkhuni Kisāgotamī (Thin Gotamī)

V213       “Kalyāṇamittatā muninā, lokaṃ ādissa vaṇṇitā;

Kalyāṇamitte bhajamāno, api bālo paṇḍito assa.

“The good friendship in the world, as pointed out and described by silent sage;

Associating with a good friend, even a fool would become wise. [133]

V214       “Bhajitabbā sappurisā, paññā tathā vaḍḍhati bhajantānaṃ;

Bhajamāno sappurise, sabbehipi dukkhehi pamucceyya.

“Associate with good men, wisdom will increase for those who associate;

One who associates with good men, would be completely freed from all suffering. [134]

V215       “Dukkhañca vijāneyya, dukkhassa ca samudayaṃ nirodhaṃ;

Aṭṭhaṅgikañca maggaṃ, cattāripi ariyasaccāni.

“One should know suffering fully, arising of suffering and cessation too;

The [Noble] Eightfold Path, and the four Noble Truths too. [135]

V216       “Dukkho itthibhāvo, akkhāto purisadammasārathinā;

Sapattikampi hi dukkhaṃ, appekaccā sakiṃ vijātāyo.

“Womanhood is suffering, as declared by trainer of tamable men;

Having same husband is also suffering, for some bearing [child] even once. [136]

V217       “Galake api kantanti, sukhumāliniyo visāni khādanti;

Janamārakamajjhagatā, ubhopi byasanāni anubhonti.

“They slit their throats, delicate ones eat poison;

Unborn child having breeched, both experience misfortune.

V218       “Upavijaññā gacchantī, addasāhaṃ patiṃ mataṃ;

Panthamhi vijāyitvāna, appattāva sakaṃ gharaṃ.

“Nearing child-birth [time] while going [to parents home], I saw my dead husband;

Having borne on the way, without having reached my own house.

V219       “Dve puttā kālakatā, patī ca panthe mato kapaṇikāya;

Mātā pitā ca bhātā, ḍayhanti ca ekacitakāyaṃ.

“Two sons have died, husband lies dead on the path, miserable me;

Mother father and brother, are burning on the same cremation-pile.

V220       “Khīṇakulīne kapaṇe, anubhūtaṃ te dukhaṃ aparimāṇaṃ;

Assū ca te pavattaṃ, bahūni ca jātisahassāni.

“Family-less miserable, they experience immeasurable sufferings;

Their tears keep flowing, in many thousands of births.

V221       “Vasitā susānamajjhe, athopi khāditāni puttamaṃsāni;

Hatakulikā sabbagarahitā, matapatikā amatamadhigacchiṃ.

“Living in the cemetery, eating flesh of son;

One with family destroyed, blamed by all, widow entered upon [realization of] undying. [137]

V222       “Bhāvito me maggo, ariyo aṭṭhaṅgiko amatagāmī;

Nibbānaṃ sacchikataṃ, dhammādāsaṃ avekkhiṃhaṃ [apekkhihaṃ (sī.)].

“Path is developed by me, the Noble Eightfold, leading to the undying;

Nibbāna has been realized, I have seen the mirror of Dhamma. [138]

V223       “Ahamamhi kantasallā, ohitabhārā katañhi karaṇīyaṃ;

Kisā gotamī therī, vimuttacittā imaṃ bhaṇī”ti.

… Kisā gotamī therī …

“I am with dart cut-out, laid down the burden, done what had to be done;

Kisa Gotamī Therī, one with a fully freed mind spoke this”.

Ekādasanipāto niṭṭhito – Chapter of Elevens is finished.


11. Dvādasakanipāto – Chapter of Twelves

11.1     (64) Uppalavaṇṇātherīgāthā – Verses of Elder Bhikkhuni Uppalavaṇṇā (Blue Lotus complexioned)

Uppalavaṇṇā Therī’s Mother:

V224       “Ubho mātā ca dhītā ca, mayaṃ āsuṃ [ābhuṃ (sī.)] sapattiyo;

Tassā me ahu saṃvego, abbhuto lomahaṃsano.

“Both of us, mother and daughter, we had same husband;

Then I was agitated, unparalleled, with body-hair raised. [139]

V225       “Dhiratthu kāmā asucī, duggandhā bahukaṇṭakā;

Yattha mātā ca dhītā ca, sabhariyā mayaṃ ahuṃ.

“Fie on you sensual pleasures, impure, evil-smelling, very thorny;

Where mother and daughter too, we were co-wives.

V226       “Kāmesvādīnavaṃ disvā, nekkhammaṃ daṭṭhu khemato;

Sā pabbajjiṃ rājagahe, agārasmānagāriyaṃ.

“Seeing danger in sensual pleasures, we went forth desirous of seeing refuge;

She ordained in Rājagaha, from home to homelessness.

V227       “Pubbenivāsaṃ jānāmi, dibbacakkhuṃ visodhitaṃ;

Cetopariccañāṇañca, sotadhātu visodhitā.

“I know my past abodes, divine eye is fully purified;

I completely understand minds of others, and divine ear is fully purified.

V228       “Iddhīpi me sacchikatā, patto me āsavakkhayo;

Chaḷabhiññā sacchikatā, kataṃ buddhassa sāsanaṃ.

“I have realized the supernormal powers, I have reached the end of taints;

Six higher knowledges have been realized, Buddha’s Teaching has been done. [140]

V229       “Iddhiyā abhinimmitvā, caturassaṃ rathaṃ ahaṃ;

Buddhassa pāde vanditvā, lokanāthassa tādino” [sirīmato (syā. ka.)].

“Having created by supernormal power, a chariot drawn by four horses;

Paid homage at the feet of the Buddha, master of the world, thus one”.

Māra: [141]

V230       “Supupphitaggaṃ upagamma pādapaṃ, ekā tuvaṃ tiṭṭhasi sālamūle [rukkhamūle (syā. ka.)];

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

“Trees are approaching flowering, you stand alone at the root of the Sāla tree;

You don’t have anyone with you, don’t you fear con-men, O fool”?

Uppalavaṇṇā Therī:

V231       “Sataṃ sahassānipi dhuttakānaṃ, samāgatā edisakā bhaveyyuṃ;

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

“Even if a hundred thousand con-men gather here, I will be such [as I am];

Even my body-hair will not tremble or waver, what will you do to me, O Māra?

V232       “Esā antaradhāyāmi, kucchiṃ vā pavisāmi te;

Bhamukantare tiṭṭhāmi, tiṭṭhantiṃ maṃ na dakkhasi.

“I will disappear, or enter your belly;

I will stand between [your] eye-brows, standing there, you won’t see me. [142]

V233       “Cittamhi vasībhūtāhaṃ, iddhipādā subhāvitā;

Chaḷabhiññā sacchikatā, kataṃ buddhassa sāsanaṃ.

“My mind is controlled, bases of supernormal power are well-developed;

Six higher knowledges have been realized, Buddha’s Teaching has been done.

V234       “Sattisūlūpamā kāmā, khandhāsaṃ adhikuṭṭanā;

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

Like spears and darts are sensual pleasures, chopping block of aggregates;

Whatever you designate ‘delight in sensual pleasure’, now it is ‘non-delight’ for me. [143]

V235       “Sabbattha vihatā nandī, tamokhandho padālito;

Evaṃ jānāhi pāpima, nihato tvamasi antakā”ti.

… Uppalavaṇṇā therī …

“Pleasure is fully destroyed everywhere, the aggregate of darkness is shattered;

Know thus, O Evil One, I have destroyed you, O End-maker”. [144]

Dvādasanipāto niṭṭhito – Chapter of Twelves is finished.


12. Soḷasanipāto – Chapter of Sixteens

12.1     (65) Puṇṇātherīgāthā – Verses of Elder Bhikkhuni Puṇṇā (2) (Complete, Full)

Puṇṇā Therī:

V236       “Udahārī ahaṃ sīte [udakamāhariṃ sīte (sī.)], sadā udakamotariṃ;

Ayyānaṃ daṇḍabhayabhītā, vācādosabhayaṭṭitā.

“I was a water-carrier, in the cold, always going down in water;

Fearful of mistress’ punishment, distressed with fear for hateful words. [145]

V237       “Kassa brāhmaṇa tvaṃ bhīto, sadā udakamotari;

Vedhamānehi gattehi, sītaṃ vedayase bhusaṃ”.

“Why do you brāhmaṇa fearfully, always go down [to take a dip] in water;

With shivering limbs, experiencing extreme cold”?

The Brāhmaṇa:

V238       “Jānantī vata maṃ [jānantī ca tuvaṃ (ka.)] bhoti, puṇṇike paripucchasi;

Karontaṃ kusalaṃ kammaṃ, rundhantaṃ katapāpakaṃ.

“Verily knowing, O good lady Puṇṇā, why do you question me;

I am doing a wholesome kamma, blocking evil done.

V239       “Yo ca vuḍḍho daharo vā, pāpakammaṃ pakubbati;

Dakābhisecanā sopi, pāpakammā pamuccati”.

“Whoever here old or young, does evil kamma;

By sprinkling water he too, is completely freed from evil deeds”.

Puṇṇā Therī:

V240       “Ko nu te idamakkhāsi, ajānantassa ajānako;

Dakābhisecanā nāma, pāpakammā pamuccati.

“Who has declared to you this here, one ignorant to another ignorant;

By sprinkling water, [one] is completely freed from evil deeds?

V241       “Saggaṃ nūna gamissanti, sabbe maṇḍūkakacchapā;

Nāgā [nakkā (sī.)] ca susumārā ca, ye caññe udake carā.

“Surely they will go to heaven, all frogs and turtles too;

Water snakes and crocodiles, others who dwell in water too.

V242       “Orabbhikā sūkarikā, macchikā migabandhakā;

Corā ca vajjhaghātā ca, ye caññe pāpakammino;

Dakābhisecanā tepi, pāpakammā pamuccare.

“Butchers, boar-hunters, fisherman, deer-trappers;

Thieves and executioners, and whatever other evil-doers;

By sprinkling water they too, would be completely freed from evil deeds.

V243       “Sace imā nadiyo te, pāpaṃ pubbe kataṃ vahuṃ;

Puññampimā vaheyyuṃ te, tena tvaṃ paribāhiro.

“If these rivers, had carried [away] evil done in the past;

Even this merit was carried [away], therefore you are a clean-slate.

V244       “Yassa brāhmaṇa tvaṃ bhīto, sadā udakamotari;

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

“You brāhmaṇa fearfully, always go down [to take a dip] in the water;

O brāhmaṇa don’t do those [deeds], let not cold oppress your skin”.

The Brāhmaṇa:

V245       “Kummaggapaṭipannaṃ maṃ, ariyamaggaṃ samānayi;

Dakābhisecanā bhoti, imaṃ sāṭaṃ dadāmi te”.

“I was practicing the wrong path, [you] brought me to the noble path;

Sprinkling water, O good lady, I give this tunic to you”. [146]

Puṇṇā Therī:

V246       “Tuyheva sāṭako hotu, nāhamicchāmi sāṭakaṃ;

Sace bhāyasi dukkhassa, sace te dukkhamappiyaṃ.

“May the tunic be only yours, I do not wish for the tunic;

If you fear suffering, if suffering is not dear to you.

V247       “Mākāsi pāpakaṃ kammaṃ, āvi vā yadi vā raho;

Sace ca pāpakaṃ kammaṃ, karissasi karosi vā.

“Don’t do evil kamma, publicly or privately;

If evil kamma, you will do or are doing now.

V248       “Na te dukkhā pamutyatthi, upeccāpi [uppaccāpi (aṭṭha. pāṭhantaraṃ)] palāyato;

Sace bhāyasi dukkhassa, sace te dukkhamappiyaṃ.

You will not be freed from suffering, whether arriving or escaping;

If you fear suffering, if suffering is not dear to you. [147]

V249       “Upehi saraṇaṃ buddhaṃ, dhammaṃ saṅghañca tādinaṃ;

Samādiyāhi sīlāni, taṃ te atthāya hehiti”.

“Do approach Buddha for refuge, Dhamma Saṅgha and thus ones too;

Do undertake the precepts, that is in your benefit”. [148]

The Brāhmaṇa:

V250       “Upemi saraṇaṃ buddhaṃ, dhammaṃ saṅghañca tādinaṃ;

Samādiyāmi sīlāni, taṃ me atthāya hehiti.

“I approach Buddha for refuge, Dhamma Saṅgha and thus ones too;

I undertake the precepts, that is in my benefit. [149]

V251       “Brahmabandhu pure āsiṃ, ajjamhi saccabrāhmaṇo;

Tevijjo vedasampanno, sottiyo camhi nhātako”ti.

… Puṇṇā therī …

“Kinsman of the brahma I was in the past, today I have become a true brāhmaṇa;

Triple-knowledge bearer, endowed with knowledge, a true brāhmaṇa and purified I am. [150]

Soḷasanipāto niṭṭhito – Chapter of Sixteens is finished.


 

13. Vīsatinipāto – Chapter of Twenties

13.1     (66) Ambapālītherīgāthā – Verses of Elder Bhikkhuni Ambapālī (Nurtured by the Mango Tree)

V252       “Kāḷakā bhamaravaṇṇasādisā, vellitaggā mama muddhajā ahuṃ;

Te jarāya sāṇavākasādisā, saccavādivacanaṃ anaññathā.

“Black like the color of bumble bees, my hair had curly ends;

Because of old age they have become like hemp threads,

not otherwise is the word of the speaker of truth. [151]

V253       “Vāsitova surabhī karaṇḍako, pupphapūra mama uttamaṅgajo [uttamaṅgabhūto (ka.)].

Taṃ jarāyatha salomagandhikaṃ, saccavādivacanaṃ anaññathā.

“Scented like a divine casket, covered with flowers was my head;

Because of old age it smells like porcupine,

not otherwise is the word of the speaker of truth. [152]

V254       “Kānanaṃva sahitaṃ suropitaṃ, kocchasūcivicitaggasobhitaṃ;

Taṃ jarāya viralaṃ tahiṃ tahiṃ, saccavādivacanaṃ anaññathā.

“Like a well-planted garden, decorated with comb and hair-pins, resplendent;

Because of old age they are sparse here and there,

not otherwise is the word of the speaker of truth.

V255       “Kaṇhakhandhakasuvaṇṇamaṇḍitaṃ, sobhate suveṇīhilaṅkataṃ;

Taṃ jarāya khalitaṃ siraṃ kataṃ, saccavādivacanaṃ anaññathā.

“Black, embellished with gold [ornaments], resplendent decorated with braids;

Because of old age they have fallen from head,

not otherwise is the word of the speaker of truth.

V256       “Cittakārasukatāva lekhikā, sobhare su bhamukā pure mama;

jarāya valibhippalambitā, saccavādivacanaṃ anaññathā.

“Like well-made by a painter or a writer, resplendent were my eye-brows in the past;

Because of old age they are wrinkled and drooping,

not otherwise is the word of the speaker of truth.

V257       “Bhassarā surucirā yathā maṇī, nettahesumabhinīlamāyatā;

Te jarāyabhihatā na sobhare, saccavādivacanaṃ anaññathā.

“Shining brilliantly like jewels, my eyes were very black and long;

Fully destroyed by aging they are no longer resplendent,

not otherwise is the word of the speaker of truth.

V258       “Saṇhatuṅgasadisī ca nāsikā, sobhate su abhiyobbanaṃ pati;

Sā jarāya upakūlitā viya, saccavādivacanaṃ anaññathā.

“My nose was smooth, high [like a hillock], resplendent in the prime of the youth;

Because of old age it is crooked,

not otherwise is the word of the speaker of truth.

V259       “Kaṅkaṇaṃ va sukataṃ suniṭṭhitaṃ, sobhare su mama kaṇṇapāḷiyo;

Tā jarāya valibhippalambitā, saccavādivacanaṃ anaññathā.

“Like bangles well-made and well-finished, resplendent were my ear-lobes;

Because of old age they are wrinkled and drooping,

not otherwise is the word of the speaker of truth.

V260       “Pattalīmakulavaṇṇasādisā, sobhare su dantā pure mama;

Te jarāya khaṇḍitā cāsitā [pītakā (sī.)], saccavādivacanaṃ anaññathā.

“White like color of plantain buds, resplendent were my teeth in the past;

Because of old age they are broken and yellow,

not otherwise is the word of the speaker of truth. [153]

V261       “Kānanamhi vanasaṇḍacārinī, kokilāva madhuraṃ nikūjihaṃ;

Taṃ jarāya khalitaṃ tahiṃ tahiṃ, saccavādivacanaṃ anaññathā.

“I dwelt in gardens, forests, and groves, I sounded sweetly like a cuckoo;

Because of old age [voice is] faltering here and there,

not otherwise is the word of the speaker of truth. [154]

V262       “Saṇhakamburiva suppamajjitā, sobhate su gīvā pure mama;

Sā jarāya bhaggā [bhañjitā (?)] vināmitā, saccavādivacanaṃ anaññathā.

“Smooth like a conch-shell and well-polished, resplendent was my neck in the past;

Because of old age it is broken and twisted now,

not otherwise is the word of the speaker of truth.

V263       “Vaṭṭapalighasadisopamā ubho, sobhare su bāhā pure mama;

Tā jarāya yatha pāṭalibbalitā [yathā pāṭalippalitā (sī. syā. ka.)], saccavādivacanaṃ anaññathā.

“Comparable to round iron bars, resplendent were both my arms in the past;

Because of old age they are like dilapidated Pāṭali trees,

not otherwise is the word of the speaker of truth.

V264       “Saṇhamuddikasuvaṇṇamaṇḍitā, sobhare su hatthā pure mama;

Te jarāya yathā mūlamūlikā, saccavādivacanaṃ anaññathā.

“Smooth, embellished with gold rings, resplendent were my hands in the past;

Because of old age they are like root-rootlets,

not otherwise is the word of the speaker of truth.

V265       “Pīnavaṭṭasahituggatā ubho, sobhare [sobhate (aṭṭha.)] su thanakā pure mama;

Thevikīva lambanti nodakā, saccavādivacanaṃ anaññathā.

“Full, round, and up-turned, resplendent were both my breasts in the past;

They are like sagging empty water bags,

not otherwise is the word of the speaker of truth.

V266       “Kañcanassaphalakaṃva sammaṭṭhaṃ, sobhate su kāyo pure mama;

So valīhi sukhumāhi otato, saccavādivacanaṃ anaññathā.

“Like a well-polished golden plank, resplendent was my body in the past;

Now it is covered with fine wrinkles,

not otherwise is the word of the speaker of truth. [155]

V267       “Nāgabhogasadisopamā ubho, sobhare su ūrū pure mama;

Te jarāya yathā veḷunāḷiyo, saccavādivacanaṃ anaññathā.

“Comparable to an elephant trunk, resplendent were both my thighs in the past;

Because of old age they are like [knotted] bamboos,

not otherwise is the word of the speaker of truth.

V268       “Saṇhanūpurasuvaṇṇamaṇḍitā, sobhare su jaṅghā pure mama;

Tā jarāya tiladaṇḍakāriva, saccavādivacanaṃ anaññathā.

“Smooth, embellished with gold anklets, resplendent were my lower legs in the past;

Because of old age they are like a Tilaka staff,

not otherwise is the word of the speaker of truth. [156]

V269       “Tūlapuṇṇasadisopamā ubho, sobhare su pādā pure mama;

Te jarāya phuṭitā valīmatā, saccavādivacanaṃ anaññathā.

“Like stuffed with cotton wool, resplendent were both my feet in the past;

Because of old age they are lacerated and wrinkled,

not otherwise is the word of the speaker of truth.

V270       Ediso ahu ayaṃ samussayo, jajjaro bahudukkhānamālayo;

Sopalepapatito jarāgharo, saccavādivacanaṃ anaññathā”.

… Ambapālī therī …

“Such was this body, [now] withered and residence of much suffering;

An aged house with plaster fallen-off,

not otherwise is the word of the speaker of truth”.

13.2     (67) Rohinītherīgāthā – Verses of Elder Bhikkhuni Rohinī (Star, Moon)

Father of Rohinī Therī:

V271       “ ‘Samaṇā’ti bhoti supi [bhoti tvaṃ sayasi (sī.), bhoti maṃ vipassi (syā.)], ‘samaṇā’ti pabujjhasi [paṭibujjhasi (sī. syā.)];

Samaṇāneva [samaṇānameva (sī. syā.)] kittesi, samaṇī nūna [samaṇī nu (ka.)] bhavissasi.

“Uttering ‘renunciates’ you sleep, O good lady, uttering ‘renunciates’ you wake-up;

Proclaiming like renunciates, surely you yourself might be a renunciate! [157]

V272       “Vipulaṃ annañca pānañca, samaṇānaṃ paveccasi [payacchasi (sī.)];

Rohinī dāni pucchāmi, kena te samaṇā piyā.

“Much food and drink, you give to renunciates;

I ask you now, O Rohinī, why are renunciates dear to you?

V273       “Akammakāmā alasā, paradattūpajīvino;

Āsaṃsukā sādukāmā, kena te samaṇā piyā”.

“Not delighting in work, lazy, subsisting on what others give;

Glutton, hankering for gastronomical delights, why are renunciates dear to you”?

Rohinī Therī:

V274       “Cirassaṃ vata maṃ tāta, samaṇānaṃ paripucchasi;

Tesaṃ te kittayissāmi, paññāsīlaparakkamaṃ.

“Verily for a long time, O dear father, you have been questioning me about renunciates;

I will proclaim, their wisdom, virtue, and striving.

V275       “Kammakāmā analasā, kammaseṭṭhassa kārakā;

Rāgaṃ dosaṃ pajahanti, tena me samaṇā piyā.

“Delighting in work, not lazy, doer of the best of work;

[They] Abandon lust and hate, therefore renunciates are dear to me.

V276       “Tīṇi pāpassa mūlāni, dhunantntti sucikārino;

Sabbaṃ pāpaṃ pahīnesaṃ, tena me samaṇā piyā.

“Three roots of evil are shaken, doer of pure deeds;

All evils are abandoned, therefore renunciates are dear to me. [158]

V277       “Kāyakammaṃ suci nesaṃ, vacīkammañca tādisaṃ;

Manokammaṃ suci nesaṃ, tena me samaṇā piyā.

“Their bodily kamma is pure, similarly verbal kamma too;

Their mental kamma is pure, therefore renunciates are dear to me.

V278       “Vimalā saṅkhamuttāva, suddhā santarabāhirā;

Puṇṇā sukkāna dhammānaṃ [sukkehi dhammehi (sī. syā. aṭṭha.)], tena me samaṇā piyā.

“Unsoiled, like mother of pearl or pearl, clean inside and out;

Filled with the bright Dhammā, therefore renunciates are dear to me. [159]

V279       “Bahussutā dhammadharā, ariyā dhammajīvino;

Atthaṃ dhammañca desenti, tena me samaṇā piyā.

“Learned, bearers of Dhamma, noble ones leading a life of Dhamma;

Preaching the goal of Dhamma, therefore renunciates are dear to me.

V280       “Bahussutā dhammadharā, ariyā dhammajīvino;

Ekaggacittā satimanto, tena me samaṇā piyā.

“Learned, bearers of Dhamma, noble ones leading a life of Dhamma;

Concentrated, mindful, therefore renunciates are dear to me.

V281       “Dūraṅgamā satimanto, mantabhāṇī anuddhatā;

Dukkhassantaṃ pajānanti, tena me samaṇā piyā.

“Going far, mindful, speaking wisely, non-restless;

Knowing the end of suffering, therefore renunciates are dear to me. [160]

V282       “Yasmā gāmā pakkamanti, na vilokenti kiñcanaṃ;

Anapekkhāva gacchanti, tena me samaṇā piyā.

“Whatever village they leave, they do not look back [longingly at] anything;

They go disinterested, therefore renunciates are dear to me.

V283       “Na tesaṃ koṭṭhe openti, na kumbhiṃ na khaḷopiyaṃ;

Pariniṭṭhitamesānā, tena me samaṇā piyā.

“They do not store anything in granary, nor in pot nor basket;

Longing [only] for what is already made, therefore renunciates are dear to me.

V284       “Na te hiraññaṃ gaṇhanti, na suvaṇṇaṃ na rūpiyaṃ;

Paccuppannena yāpenti, tena me samaṇā piyā.

“They don’t hold on to gold, impure or pure, or silver;

They depend [only] on the present, therefore renunciates are dear to me.

V285       “Nānākulā pabbajitā, nānājanapadehi ca;

Aññamaññaṃ piyāyanti [pihayanti (ka.)], tena me samaṇā piyā”.

“Having ordained from various families, from various republics too;

Dear ones of each other, therefore renunciates are dear to me”. [161]

Father of Rohinī Therī:

V286       “Atthāya vata no bhoti, kule jātāsi rohinī;

Saddhā buddhe ca dhamme ca, saṅghe ca tibbagāravā.

“Verily to benefit [us], O good lady, Rohinī is born in [our] family;

With confidence for Buddha and Dhamma and Saṅgha, intense respect too.

V287       “Tuvaṃ hetaṃ pajānāsi, puññakkhettaṃ anuttaraṃ;

Amhampi ete samaṇā, paṭigaṇhanti dakkhiṇaṃ”.

“You know this, unsurpassed field of merits;

May those renunciates accept my offering”.

Rohinī Therī:

V288       “Patiṭṭhito hettha yañño, vipulo no bhavissati;

Sace bhāyasi dukkhassa, sace te dukkhamappiyaṃ.

“Established here sacrificial ceremony, much will it become;

If you fear suffering, if suffering is not dear to you. [162]

V289       “Upehi saraṇaṃ buddhaṃ, dhammaṃ saṅghañca tādinaṃ;

Samādiyāhi sīlāni, taṃ te atthāya hehiti”.

“Do approach Buddha for refuge, Dhamma Saṅgha and thus ones too;

Do undertake the precepts, that is in your benefit”. [163]

Father of Rohinī Therī:

V290       “Upemi saraṇaṃ buddhaṃ, dhammaṃ saṅghañca tādinaṃ;

Samādiyāmi sīlāni, taṃ me atthāya hehiti.

“I approach Buddha for refuge, Dhamma Saṅgha and thus ones too;

I undertake the precepts, that is in my benefit. [164]

Father of Rohinī Therī after becoming an Arahant:

V291       “Brahmabandhu pure āsiṃ, so idānimhi brāhmaṇo;

Tevijjo sottiyo camhi, vedagū camhi nhātako”.

… Rohinī therī …

“Kinsman of the brahma I was in the past, now I am a brāhmaṇa;

Triple-knowledge bearer, I am a true brāhmaṇa, reached end of knowledge and I am purified”. [165]

13.3     (68) Cāpātherīgāthā – Verses of Elder Bhikkhuni Cāpā (Archer)

Ājīvaka Upaka Thera (husband of Cāpā Therī):

V292       “Laṭṭhihattho pure āsi, so dāni migaluddako;

Āsāya palipā ghorā, nāsakkhi pārametave.

“In the past, I had a stick in the hand, now I am a deer hunter;

Smeared with deep dark hope, I was unable to go to the far-shore. [166]

V293       “Sumattaṃ maṃ maññamānā, cāpā puttamatosayi;

Cāpāya bandhanaṃ chetvā, pabbajissaṃ punopahaṃ.

“Believing I was very intoxicated [with her], Cāpā was satisfying son;

Having cut-off ties to Cāpā, I will ordain again”. [167]

Cāpā Therī:

V294       “Mā me kujjhi mahāvīra, mā me kujjhi mahāmuni;

Na hi kodhaparetassa, suddhi atthi kuto tapo.

“Don’t be angry with me great hero, don’t be angry with me great silent sage;

There is no cleansing for one afflicted with anger, what [to speak] of practice of morality”.

Ājīvaka Upaka Thera (husband of Cāpā Therī):

V295       “Pakkamissañca nāḷāto, kodha nāḷāya vacchati;

Bandhantī itthirūpena, samaṇe dhammajīvino” [dhammajīvine (ka.)].

“I will leave Nāḷā, who here [wishes to] live in Nāḷā?

They are tied by the womanly beauty, renunciates [who are] leading a life of Dhamma”.

Cāpā Therī:

V296       “Ehi kāḷa nivattassu, bhuñja kāme yathā pure;

Ahañca te vasīkatā, ye ca me santi ñātakā”.

“Come Kāḷa please stop, partake of sensual pleasures as in the past;

I am obedient to you, and so are my relatives too”.

Ājīvaka Upaka Thera (husband of Cāpā Therī):

V297       “Etto cāpe catubbhāgaṃ, yathā bhāsasi tvañca me;

Tayi rattassa posassa, uḷāraṃ vata taṃ siyā”.

“So much for the fourth part Cāpā, as you are speaking to me;

For the man delighting in you, verily you would be excellent [for him]”. [168]

Cāpā Therī:

V298       “Kāḷaṅginiṃva takkāriṃ, pupphitaṃ girimuddhani;

Phullaṃ dālimalaṭṭhiṃva, antodīpeva pāṭaliṃ.

“O Kāḷa [I am] with limbs like a Takkāri tree, flowering on the hilltop;

Like blossom of the Pomegranate creeper, like a Pāṭali tree in-between lamps.

V299       “Haricandanalittaṅgiṃ, kāsikuttamadhāriniṃ;

Taṃ maṃ rūpavatiṃ santiṃ, kassa ohāya gacchasi”.

“Having limbs anointed with yellow sandalwood, wearing best [cloth of] Kāsi;

Having a beautiful one like me, for whose sake are you leaving [me]”?

Ājīvaka Upaka Thera (husband of Cāpā Therī):

V300       “Sākuntikova sakuṇiṃ [sakuṇaṃ (syā.)], yathā bandhitumicchati;

Āharimena rūpena, na maṃ tvaṃ bādhayissasi”.

“Like a bird-catcher [wishing ill] for a bird, you wish for me to be tied;

Enticing by [your] beautiful body, you will not hinder me”.

Cāpā Therī:

V301       “Imañca me puttaphalaṃ, kāḷa uppāditaṃ tayā;

Taṃ maṃ puttavatiṃ santiṃ, kassa ohāya gacchasi”.

“Here is my son, O Kāḷa, arisen [because] of you;

Having a bountiful one like me, for whose sake are you leaving [me]”? [169]

Ājīvaka Upaka Thera (husband of Cāpā Therī):

V302       “Jahanti putte sappaññā, tato ñātī tato dhanaṃ;

Pabbajanti mahāvīrā, nāgo chetvāva bandhanaṃ”.

“Wise ones abandon sons, relatives and wealth;

Great heroes ordain, like an elephant having cut-off ties”.

Cāpā Therī:

V303       “Idāni te imaṃ puttaṃ, daṇḍena churikāya vā;

Bhūmiyaṃ vā nisumbhissaṃ [nisumbheyyaṃ (sī.)], puttasokā na gacchasi”.

“Now this is your son, with stick or knife [I will torment him];

Drop [him] on the ground, because of sorrow over son you won’t be able to go”.

Ājīvaka Upaka Thera (husband of Cāpā Therī):

V304       “Sace puttaṃ siṅgālānaṃ, kukkurānaṃ padāhisi;

Na maṃ puttakatte jammi, punarāvattayissasi”.

“Whether you will give son to the jackals, or to the dogs;

Because of son, O wretched [woman], you will not turn me back again”.

Cāpā Therī:

V305       “Handa kho dāni bhaddante, kuhiṃ kāḷa gamissasi;

Katamaṃ gāmanigamaṃ, nagaraṃ rājadhāniyo”.

“Alas!  Indeed now, O venerable sir, where will you go Kāḷa;

Which villages and townships, cities and capitals”?

Ājīvaka Upaka Thera (husband of Cāpā Therī):

V306       “Ahumha pubbe gaṇino, assamaṇā samaṇamānino;

Gāmena gāmaṃ vicarimha, nagare rājadhāniyo.

“We had a following in the past, considered a renunciate while not being one;

We walked from village to village, in cities and capitals.

V307       “Eso hi bhagavā buddho, nadiṃ nerañjaraṃ pati;

Sabbadukkhappahānāya, dhammaṃ deseti pāṇinaṃ;

Tassāhaṃ santikaṃ gacchaṃ, so me satthā bhavissati”.

“There is the Blessed One, the Buddha, near river Nerañjarā;

To abandon all suffering, preaching the Dhamma to beings;

I will go near him, he will be my Teacher”.

Cāpā Therī:

V308       “Vandanaṃ dāni vajjāsi, lokanāthaṃ anuttaraṃ;

Padakkhiṇañca katvāna, ādiseyyāsi dakkhiṇaṃ”.

“Saying now homages, to the master of the world, unsurpassed;

And having circumambulated [him], may you offer [merits] to me”.          

Ājīvaka Upaka Thera (husband of Cāpā Therī):

V309       “Etaṃ kho labbhamamhehi, yathā bhāsasi tvañca me;

Vandanaṃ dāni te vajjaṃ, lokanāthaṃ anuttaraṃ;

Padakkhiṇañca katvāna, ādisissāmi dakkhiṇaṃ”.

“Indeed this is to be gained by us, as you are speaking to me;

Saying now these are your homages, to the master of the world, unsurpassed;

And having circumambulated [him], I will offer [merits] to you”.    

Compiler:

V310       Tato ca kāḷo pakkāmi, nadiṃ nerañjaraṃ pati;

So addasāsi sambuddhaṃ, desentaṃ amataṃ padaṃ.

Thereupon Kāḷa left, [going] near river Nerañjarā;

He saw the self-enlightened one, preaching the undying station [Nibbāna].

V311       Dukkhaṃ dukkhasamuppādaṃ, dukkhassa ca atikkamaṃ;

Ariyaṃ caṭṭhaṅgikaṃ maggaṃ, dukkhūpasamagāminaṃ.

Suffering, arising of suffering, transcending suffering too;

And the Noble Eightfold Path, leading to appeasing of suffering. [170]

V312       Tassa pādāni vanditvā, katvāna naṃ [katvānahaṃ (sī.)] padakkhiṇaṃ;

Cāpāya ādisitvāna, pabbajiṃ anagāriyaṃ;

Tisso vijjā anuppattā, kataṃ buddhassa sāsanaṃ.

… Cāpā therī …

Having paid homage at his feet, having circumambulated him;

Having offered [merits] to Cāpā, he ordained into homelessness;

Three knowledges have been reached, Buddha’s Teaching has been done. [171]

13.4     (69) Sundarītherīgāthā – Verses of Elder Bhikkhuni Sundarī (Beautiful)

Brāhmaṇa Sujāta (Father of Sundarī Therī) asking Vāseṭṭhi Therī:

V313       “Petāni bhoti puttāni, khādamānā tuvaṃ pure;

Tuvaṃ divā ca ratto ca, atīva paritappasi.

“Departed sons, O good lady, you used to eat in the past;

Day and night you were, tormented very acutely. [172]

V314       “Sājja sabbāni khāditvā, sataputtāni [satta puttāni (syā.)] brāhmaṇī;

Vāseṭṭhi kena vaṇṇena, na bāḷhaṃ paritappasi”.

“She today, having eaten all hundred sons [in the past], the brāhmaṇī;

Please describe, O Vāseṭṭhi, why aren’t you tormented very much”?

Vāseṭṭhi Therī:

V315       “Bahūni puttasatāni, ñātisaṅghasatāni ca;

Khāditāni atītaṃse, mama tuyhañca brāhmaṇa.

“Many hundreds of sons, and hundreds of relatives too;

[were] Eaten in the past, O brāhmaṇa by me and by you too.

V316       “Sāhaṃ nissaraṇaṃ ñatvā, jātiyā maraṇassa ca;

Na socāmi na rodāmi, na cāpi paritappayiṃ”.

“Having known the escape, from birth and death too;

I don’t sorrow or cry, nor am I very tormented too”.

Brāhmaṇa Sujāta (Father of Sundarī Therī) asking Vāseṭṭhi Therī:

V317       “Abbhutaṃ vata vāseṭṭhi, vācaṃ bhāsasi edisiṃ;

Kassa tvaṃ dhammamaññāya, giraṃ [thiraṃ (sī.)] bhāsasi edisiṃ”.

“Verily wonderful it is, O Vāseṭṭhi, you are speaking such words;

Having understood whose Dhamma, are you speaking such talk”?

Vāseṭṭhi Therī:

V318       “Esa brāhmaṇa sambuddho, nagaraṃ mithilaṃ pati;

Sabbadukkhappahānāya, dhammaṃ desesi pāṇinaṃ.

“There is the self-enlightened one, O brāhmaṇa, near city of Mithilā;

To abandon all suffering, preaching the Dhamma to beings.

V319       “Tassa brahme [brāhmaṇa (sī. syā.)] arahato, dhammaṃ sutvā nirūpadhiṃ;

Tattha viññātasaddhammā, puttasokaṃ byapānudiṃ”.

“O brāhmaṇa having heard the Dhamma of arahant, leading to being possession-less;

There having fully understood the good Dhamma, sorrow over son was dispelled”.

Brāhmaṇa Sujāta (Father of Sundarī Therī) asking Vāseṭṭhi Therī:

V320       “So ahampi gamissāmi, nagaraṃ mithilaṃ pati;

Appeva maṃ so bhagavā, sabbadukkhā pamocaye”.

“I too will go, near city of Mithilā;

Perhaps the Blessed One will, completely free me from all suffering”. [173]

Compiler:

V321       Addasa brāhmaṇo buddhaṃ, vippamuttaṃ nirūpadhiṃ;

Svassa dhammamadesesi, muni dukkhassa pāragū.

Brāhmaṇa saw the Buddha, fully freed, possession-less;

He preached the Dhamma to him, silent sage gone to the far-shore of suffering.

V322       Dukkhaṃ dukkhasamuppādaṃ, dukkhassa ca atikkamaṃ;

Ariyaṃ caṭṭhaṅgikaṃ maggaṃ, dukkhūpasamagāminaṃ.

Suffering, arising of suffering, transcending suffering too;

And the Noble Eightfold Path, leading to appeasing of suffering. [174]

V323       Tattha viññātasaddhammo, pabbajjaṃ samarocayi;

Sujāto tīhi rattīhi, tisso vijjā aphassayi.

There having fully understood the good Dhamma, [he] ordained well-pleased;

Sujāta in three nights, contacted three knowledges. [175]

Brāhmaṇa Sujāta (Father of Sundarī Therī) to his Charioteer:

V324       “Ehi sārathi gacchāhi, rathaṃ niyyādayāhimaṃ;

Ārogyaṃ brāhmaṇiṃ vajja [vajjā (sī.)], ‘pabbaji [pabbajito (sī.)] dāni brāhmaṇo;

Sujāto tīhi rattīhi, tisso vijjā aphassayi’ ”.

“Come charioteer, go return this chariot;

Please say to brāhmaṇi I am well, ‘Brāhmaṇa ordained now;

Sujāta in three nights, contacted three knowledges’ ”.

Compiler:

V325       Tato ca rathamādāya, sahassañcāpi sārathi;

Ārogyaṃ brāhmaṇivoca, ‘pabbaji dāni brāhmaṇo;

Sujāto tīhi rattīhi, tisso vijjā aphassayi’ ”.

Thereupon having taken the chariot, along with a thousand, the charioteer [went];

Said to brāhmaṇi brāhmaṇa is well, ‘Brāhmaṇa ordained now;

Sujāta in three nights, contacted three knowledges’ “.

Sundarī Therī’s Mother to the Charioteer:

V326       “Etañcāhaṃ assarathaṃ, sahassañcāpi sārathi;

Tevijjaṃ brāhmaṇaṃ sutvā [ñatvā (sī.)], puṇṇapattaṃ dadāmi te”.

“This horse and chariot too, along with a thousand, O charioteer;

Having heard the triple-knowledge bearer brāhmaṇa, I give you an ample gift”.

Charioteer to Sundarī Therī’s Mother:

V327       “Tuyheva hotvassaratho, sahassañcāpi brāhmaṇi;

Ahampi pabbajissāmi, varapaññassa santike”.

“May the horse and chariot be only yours, along with a thousand, O brāhmaṇi;

I will ordain too, near the highest-wisdom one”. [176]

Sundarī Therī’s Mother to Sundarī Therī:

V328       “Hatthī gavassaṃ maṇikuṇḍalañca, phītañcimaṃ gahavibhavaṃ pahāya;

Pitā pabbajito tuyhaṃ, bhuñja bhogāni sundari; Tuvaṃ dāyādikā kule”.

“Elephants cows-horses and jeweled earrings, having abandoned this prosperity and splendor of a household;

Your father has ordained, partake of pleasures, O Sundari, you are the inheritor in family”. [177]

Sundarī Therī to her mother:

V329       “Hatthī gavassaṃ maṇikuṇḍalañca, rammaṃ cimaṃ gahavibhavaṃ pahāya;

Pitā pabbajito mayhaṃ, puttasokena aṭṭito;

Ahampi pabbajissāmi, bhātusokena aṭṭitā”.

“Elephants cows-horses and jeweled earrings, having abandoned this delightful splendor of a household;

My father has ordained, distressed with sorrow over son;

I will ordain too, distressed with sorrow over brother”. [178]

Sundarī Therī’s Preceptor to Sundarī Therī:

V330       “So te ijjhatu saṅkappo, yaṃ tvaṃ patthesi sundarī;

Uttiṭṭhapiṇḍo uñcho ca, paṃsukūlañca cīvaraṃ;

Etāni abhisambhontī, paraloke anāsavā”.

“May your intention be accomplished, as you are aspiring, O Sundarī;

Standing for alms gleanings, and wearing dust-heap robe;

Originate these [Nibbāna], go to the far-shore of the world, taintless”. [179]

Sundarī Therī to her Preceptor:

V331       “Sikkhamānāya me ayye, dibbacakkhu visodhitaṃ;

Pubbenivāsaṃ jānāmi, yattha me vusitaṃ pure.

“While training, O noble lady, divine eye is fully purified;

I know my past abodes, where I have lived in the past. [180]

V332       “Tuvaṃ nissāya kalyāṇī, therī saṅghassa sobhane;

Tisso vijjā anuppattā, kataṃ buddhassa sāsanaṃ.

“Because of your dependence, O bringer of fortune, elder bhikkhuni who is an adornment of the Saṅgha;

Three knowledges have been reached, Buddha’s Teaching has been done. [181]

V333       “Anujānāhi me ayye, icche sāvatthi gantave;

Sīhanādaṃ nadissāmi, buddhaseṭṭhassa santike”.

“Please permit me, O noble lady, I wish to go to Sāvatthi;

I will roar [my] lion-roar, near the Buddha, the best one”.

Sundarī Therī’s Preceptor to Sundarī Therī:

V334       “Passa sundari satthāraṃ, hemavaṇṇaṃ harittacaṃ;

Adantānaṃ dametāraṃ, sambuddhamakutobhayaṃ”.

“See the Teacher, O Sundarī, golden-colored and yellow;

Tamer of the untamed ones, self-enlightened, fearless”.

Compiler:

V335       “Passa sundarimāyantiṃ, vippamuttaṃ nirūpadhiṃ;

Vītarāgaṃ visaṃyuttaṃ, katakiccamanāsavaṃ.

“See Sundarī is coming, fully freed, possession-less;

Lustless, unfettered, done with the duties, taintless.

V336       “Bārāṇasīto nikkhamma, tava santikamāgatā;

Sāvikā te mahāvīra, pāde vandati sundarī”.

“Having left Bārāṇasī, she came near you [Lord Buddha];

Devotee of the Great Hero, Sundarī paid homage at his feet”.

Sundarī Therī:

V337       “Tuvaṃ buddho tuvaṃ satthā, tuyhaṃ dhītāmhi brāhmaṇa;

Orasā mukhato jātā, katakiccā anāsavā”.

“You are the Buddha, you are the Teacher, your daughter I am, O brāhmaṇa;

A true [daughter] born of your mouth, done with the duties, taintless”.

Lord Buddha:

V338       “Tassā te svāgataṃ bhadde, tato [atho (ka.)] te adurāgataṃ;

Evañhi dantā āyanti, satthu pādāni vandikā;

Vītarāgā visaṃyuttā, katakiccā anāsavā”.

… Sundarī therī …

“You are welcome, O good woman, your coming is not bad;

Thus the tamed one comes, homage-payer at the Teacher’s feet;

Lustless, unyoked, done with the duties, taintless”.

13.5     (70) Subhākammāradhītutherīgāthā – Verses of Elder Bhikkhuni Subhākammāradhītu (Beautiful One, the Daughter of Smith)

Subhā, daughter of smith, Therī:

V339       “Daharāhaṃ suddhavasanā, yaṃ pure dhammamassuṇiṃ;

Tassā me appamattāya, saccābhisamayo ahu.

“Young woman I am, dressed in clean [white], in the past I had heard the Dhamma;

Then I was heedful, by understanding the truth. [182]

V340       “Tatohaṃ sabbakāmesu, bhusaṃ aratimajjhagaṃ;

Sakkāyasmiṃ bhayaṃ disvā, nekkhammameva [nekkhammaññeva (sī.), nekkhammasseva (syā.)] pīhaye.

“Thereupon, in all sensual pleasures, I became extremely non-delighted;

Having seen fearfulness in personality [view], going forth is dear to me.

V341       “Hitvānahaṃ ñātigaṇaṃ, dāsakammakarāni ca;

Gāmakhettāni phītāni, ramaṇīye pamodite.

“I have abandoned assembly of relatives, servants and workers too;

Village, fields, and prosperity, delightful and enjoyable.

V342       “Pahāyahaṃ pabbajitā, sāpateyyamanappakaṃ;

Evaṃ saddhāya nikkhamma, saddhamme suppavedite.

“I ordained, having abandoned a not-so-little estate;

Thus having gone forth with confidence, in the good Dhamma well-spoken. [183]

V343       “Netaṃ [na metaṃ (sī. syā.)] assa patirūpaṃ, ākiñcaññañhi patthaye;

Yo [yā (syā.)] jātarūpaṃ rajataṃ, chaḍḍetvā [thapetvā (ka.)] punarāgame [punarāgahe (ka.)].

“This is not suitable, for one who aspires to have nothing;

[Why] Would one come again, who has left gold and silver?

V344       “Rajataṃ jātarūpaṃ vā, na bodhāya na santiyā;

Netaṃ samaṇasāruppaṃ, na etaṃ ariyaddhanaṃ.

“Silver or gold, is neither for enlightenment nor for peace;

This is not suitable for a renunciate, this is not noble wealth.

V345       “Lobhanaṃ madanañcetaṃ, mohanaṃ rajavaḍḍhanaṃ;

Sāsaṅkaṃ bahuāyāsaṃ, natthi cettha dhuvaṃ ṭhiti.

“Intoxicated because of greed, soiled because of delusion;

Dangerous and much troublesome, here there is neither certainty nor stability.

V346       “Ettha rattā pamattā ca, saṅkiliṭṭhamanā narā;

Aññamaññena byāruddhā, puthu kubbanti medhagaṃ.

“Here delighting and heedless too, men with fully defiled mind;

With hatred for each other, do numerous quarrels.

V347       “Vadho bandho parikleso, jāni sokapariddavo;

Kāmesu adhipannānaṃ, dissate byasanaṃ bahuṃ.

“Assassinated, tied, completely defiled, decaying with sorrow and lamentation;

Assailed by sensual pleasures, many are seen to have misfortune.

V348       “Taṃ maṃ ñātī amittāva, kiṃ vo kāmesu yuñjatha;

Jānātha maṃ pabbajitaṃ, kāmesu bhayadassiniṃ.

“You are my relatives, acting unfriendly, why are you yoked to sensual pleasures?

Know that I have ordained, having seen fear in sensual pleasures.

V349       “Na hiraññasuvaṇṇena, parikkhīyanti āsavā;

Amittā vadhakā kāmā, sapattā sallabandhanā.

“Not with gold-impure or pure, taints are completely ended;

Unfriendly assassin [are] sensual pleasures, hostile, darts, ties.

V350       “Taṃ maṃ ñātī amittāva, kiṃ vo kāmesu yuñjatha;

Jānātha maṃ pabbajitaṃ, muṇḍaṃ saṅghāṭipārutaṃ.

“You are my relatives, acting unfriendly, why are you yoked to sensual pleasures?

Know that I have ordained, shaven-head, dressed in outer double robe.

V351       “Uttiṭṭhapiṇḍo uñcho ca, paṃsukūlañca cīvaraṃ;

Etaṃ kho mama sāruppaṃ, anagārūpanissayo.

“Standing for alms gleanings, and wearing dust-heap robe;

This indeed is proper for me, [who is] dependent on homelessness.

V352       “Vantā mahesīhi kāmā, ye dibbā ye ca mānusā;

Khemaṭṭhāne vimuttā te, pattā te acalaṃ sukhaṃ.

“Great sages, rejecting sensual pleasures, whether divine or human;

Fully freed in place of refuge, they have reached the immovable happiness [Nibbāna].

V353       “Māhaṃ kāmehi saṅgacchiṃ, yesu tāṇaṃ na vijjati;

Amittā vadhakā kāmā, aggikkhandhūpamā dukhā.

“I do not get on with sensual pleasures, shelter is not seen in them;

Unfriendly assassin [are] sensual pleasures, like an aggregate of fire, suffering.

V354       “Paripantho esa bhayo, savighāto sakaṇṭako;

Gedho suvisamo ceso [lepo (sī.)], mahanto mohanāmukho.

“This is a blockage on the path, a danger, destructive and thorny;

Greedy and very uneven this is, an entrance to great delusion.

V355       “Upasaggo bhīmarūpo, kāmā sappasirūpamā;

Ye bālā abhinandanti, andhabhūtā puthujjanā.

“Misfortune and dreadful, sensual pleasures are like a snake’s head;

Here fools are pleased with it, vision-less worldly people. [184]

V356       “Kāmapaṅkena sattā hi, bahū loke aviddasū;

Pariyantaṃ na jānanti, jātiyā maraṇassa ca.

“Beings embroiled in mud of sensual pleasures, many in the world are ignorant;

They do not know the complete ending, of birth and death too.

V357       “Duggatigamanaṃ maggaṃ, manussā kāmahetukaṃ;

Bahuṃ ve paṭipajjanti, attano rogamāvahaṃ.

“Path leading to the bad destinations, people for the cause of sensual pleasures;

Certainly many practice it, a self-begotten disease. [185]

V358       “Evaṃ amittajananā, tāpanā saṃkilesikā;

Lokāmisā bandhanīyā, kāmā maraṇabandhanā [caraṇabandhanā (sī.)].

“Thus breeding enmity, tormenting, fully defiling;

Temptation of the world, a tie, sensual pleasures are a death-tie.

V359       “Ummādanā ullapanā, kāmā cittappamaddino;

Sattānaṃ saṅkilesāya, khippaṃ [khipaṃ (sī.)] mārena oḍḍitaṃ.

“Maddening and mastering, sensual pleasures make mind heedless;

To fully defile the beings, a trap set by Māra. [186]

V360       “Anantādīnavā kāmā, bahudukkhā mahāvisā;

Appassādā raṇakarā, sukkapakkhavisosanā [visosakā (sī.)].

“Sensual pleasures are an endless danger, much suffering, great poison;

Gladdening only a little, sinful, drying out the bright qualities.

V361       “Sāhaṃ etādisaṃ katvā, byasanaṃ kāmahetukaṃ;

Na taṃ paccāgamissāmi, nibbānābhiratā sadā.

“I have had such misfortune, for the cause of sensual pleasures;

I will not return to it, always delighting in Nibbāna.

V362       “Raṇaṃ karitvā [taritvā (sī.)] kāmānaṃ, sītibhāvābhikaṅkhinī;

Appamattā vihassāmi, sabbasaṃyojanakkhaye.

“Having fought sensual pleasures, desirous of cooling down,

I will dwell heedfully, in the ending of all fetters. [187]

V363       “Asokaṃ virajaṃ khemaṃ, ariyaṭṭhaṅgikaṃ ujuṃ;

Taṃ maggaṃ anugacchāmi, yena tiṇṇā mahesino”.

“Unsorrowing, dustless, refuge, Noble Eightfold [Path], straight;

I follow that path, because of which great sages crossed-over”. [188]

Lord Buddha:

V364       Imaṃ passatha dhammaṭṭhaṃ, subhaṃ kammāradhītaraṃ;

Anejaṃ upasampajja, rukkhamūlamhi jhāyati.

See this, established in Dhamma, Subhā the daughter of smith;

Obtaining imperturbable [concentration], does jhāna at the root of the tree. [189]

V365       Ajjaṭṭhamī pabbajitā, saddhā saddhammasobhanā;

Vinītuppalavaṇṇāya, tevijjā maccuhāyinī.

Today is the eighth day since she ordained, confident, adornment of the good Dhamma;

Trained by Uppalavaṇṇā, a triple-knowledge bearer, killer of death. [190]

V366       Sāyaṃ bhujissā anaṇā, bhikkhunī bhāvitindriyā;

Sabbayogavisaṃyuttā, katakiccā anāsavā.

She is a freed slave, free of debt, bhikkhunī with developed faculties;

Unyoked from all bonds, done with the duties, taintless.    

Compiler:

V367       Taṃ sakko devasaṅghena, upasaṅkamma iddhiyā;

Namassati bhūtapati, subhaṃ kammāradhītaranti.

… Subhā kammāradhītā therī …

Sakkā with assembly of devā, having approached by supernormal power;

Lord of beings venerates, Subhā the daughter of smith.

Vīsatinipāto niṭṭhito – Chapter of Twenties is finished.


14. Tiṃsanipāto – Chapter of Thirties

14.1     (71) Subhājīvakambavanikātherīgāthā – Verses of Elder Bhikkhuni Subhājīvakambavanikā (Beautiful One of Jīvaka Mango Forest)

V368       Jīvakambavanaṃ rammaṃ, gacchantiṃ bhikkhuniṃ subhaṃ;

Dhuttako sannivāresi [taṃ nivāresi (ka.)], tamenaṃ abravī subhā.

To the delightful Jīvaka mango forest, bhikkhunī Subhā was going;

A con-man obstructed [her path], [so] Subhā spoke to him. [191]

Subhā Jīvakambavanikā Therī:

V369       “Kiṃ te aparādhitaṃ mayā, yaṃ maṃ ovariyāna tiṭṭhasi;

Na hi pabbajitāya āvuso, puriso samphusanāya kappati.

“Have I committed any fault to you, that you stand holding me back?

It is not correct, O friend, for a man to be contacted by an ordained woman.

V370       “Garuke mama satthusāsane, yā sikkhā sugatena desitā;

Parisuddhapadaṃ anaṅgaṇaṃ, kiṃ maṃ ovariyāna tiṭṭhasi.

“In my revered Teacher’s Teaching, whatever training rules are preached by the well-gone one;

[In them] I have reached the station of complete cleansing [Nibbāna], lust-less, why do you stand holding me back?

V371       “Āvilacitto anāvilaṃ, sarajo vītarajaṃ anaṅgaṇaṃ;

Sabbattha vimuttamānasaṃ, kiṃ maṃ ovariyāna tiṭṭhasi”.

“One with an agitated mind to an unagitated one, dusty one to dustless and lust-less one;

Everywhere the mind is fully freed, why do you stand holding me back”? [192]

Con-man:

V372       “Daharā ca apāpikā casi, kiṃ te pabbajjā karissati;

Nikkhipa kāsāyacīvaraṃ, ehi ramāma supupphite [ramāmase pupphite (sī. syā.)] vane.

“You are young and innocent, what will ordination do for you?

Putting down brown robe, come let’s indulge in this well-flowered forest.

V373       “Madhurañca pavanti sabbaso, kusumarajena samuṭṭhitā dumā;

Paṭhamavasanto sukho utu, ehi ramāma supupphite vane.

“Sweet wind is blowing everywhere, trees are with flower-pollen;

It’s early spring, pleasant season, come let’s indulge in this well-flowered forest.

V374       “Kusumitasikharā ca pādapā, abhigajjantiva māluteritā;

Kā tuyhaṃ rati bhavissati, yadi ekā vanamogahissasi [vanamotarissasi (sī.), vanamogāhissasi (syā. ka.)].

“Trees with a flower canopy, swaying and making sounds;

What will be delight for you, if [you] plunge in forest alone?

V375       “Vāḷamigasaṅghasevitaṃ, kuñjaramattakareṇuloḷitaṃ;

Asahāyikā gantumicchasi, rahitaṃ bhiṃsanakaṃ mahāvanaṃ.

“Surrounded by fierce beasts of prey, by intoxicated and desirous elephants;

You wish to go without a partner, secluded in this dreadful great forest. [193]

V376       “Tapanīyakatāva dhītikā, vicarasi cittalateva accharā;

Kāsikasukhumehi vaggubhi, sobhasī suvasanehi nūpame.

“Like a doll made from gold, like an accharā walking about in heavenly garden;

Covered in delicate Kāsi [cloth], pleasant, resplendent, well-dressed, incomparable. [194]

V377       “Ahaṃ tava vasānugo siyaṃ, yadi viharemase [yadipi viharesi (ka.)] kānanantare;

Na hi matthi tayā piyattaro, pāṇo kinnarimandalocane.

“I am gone to your control, if you will dwell with me in gardens;

There is no being dearer to me than you, O doe-eyed kinnari. [195]

V378       “Yadi me vacanaṃ karissasi, sukhitā ehi agāramāvasa;

Pāsādanivātavāsinī, parikammaṃ te karontu nāriyo.

“Come, if you will do my words, you will be happy living in the home;

Living protected in the mansion, women will attend on you. [196]

V379       “Kāsikasukhumāni dhāraya, abhiropehi [abhirohehi (sī.)] ca mālavaṇṇakaṃ;

Kañcanamaṇimuttakaṃ bahuṃ, vividhaṃ ābharaṇaṃ karomi te.

“Wearing delicate Kāsi [cloth], with beautiful makeup and garlanded;

Much gold, jewel, and pearl, various ornaments I will provide for you.

V380       “Sudhotarajapacchadaṃ subhaṃ, goṇakatūlikasanthataṃ navaṃ;

Abhiruha sayanaṃ mahārahaṃ, candanamaṇḍitasāragandhikaṃ

“[Having a] Well-washed dustless canopy, beautiful, spread with a new woolen-cotton comforter;

Climb the valuable bed, [which is] embellished in sandalwood and smelling nice.

V381       “Uppalaṃ cudakā samuggataṃ, yathā taṃ amanussasevitaṃ;

Evaṃ tvaṃ brahmacārinī, sakesaṅgesu jaraṃ gamissasi”.

“Like a blue lotus risen from the water, [which is] resorted to by non-humans;

Like that, O farer of the holy-life, you will get old with limbs intact”.

Subhā Jīvakambavanikā Therī:

V382       “Kiṃ te idha sārasammataṃ, kuṇapapūramhi susānavaḍḍhane;

Bhedanadhamme kaḷevare [kalevare (sī. ka.)], yaṃ disvā vimano udikkhasi”.

“What is considered of essence here, filled with loathsome, increasing the cemetery;

This body subject to breakup, having seen this, why do you perceive with a perplexed mind”?

Con-man:

V383       “Akkhīni ca turiyāriva, kinnariyāriva pabbatantare;

Tava me nayanāni dakkhiya, bhiyyo kāmaratī pavaḍḍhati.

“These deer-like eyes of yours, like those of a kinnari in mountains;

Having seen your eyes, delight for sensual pleasures is increasing very much.

V384       “Uppalasikharopamāni te, vimale hāṭakasannibhe mukhe;

Tava me nayanāni dakkhiya [nayanānudikkhiya (sī.)], bhiyyo kāmaguṇo pavaḍḍhati.

“With eyelashes like blue lotus, unsoiled, with face resembling gold;

Having seen your eyes, characteristic of sensual pleasures is increasing very much.

V385       “Api dūragatā saramhase, āyatapamhe visuddhadassane;

Na hi matthi tayā piyattarā, nayanā kinnarimandalocane”.

“Though gone far away, we will recollect, these long eyelashes, spotless;

There is nothing dearer to me than your eyes, O doe-eyed kinnari”.

Subhā Jīvakambavanikā Therī:

V386       “Apathena payātumicchasi, candaṃ kīḷanakaṃ gavesasi;

Meruṃ laṅghetumicchasi, yo tvaṃ buddhasutaṃ maggayasi.

“You wish to proceed on what is not a road, seeking the moon as a play-thing;

You wish to climb [mount] Meru, one who [expects] young of Buddha to travel [the wrong path].

V387       “Natthi hi loke sadevake, rāgo yatthapi dāni me siyā;

Napi naṃ jānāmi kīriso, atha maggena hato samūlako.

“In this world including devā worlds, now wherever would there be lust in me;

I don’t know what it is [lust], by this path I have destroyed it with root.

V388       “Iṅgālakuyāva [iṅghāḷakhuyāva (syā.)] ujjhito, visapattoriva aggito kato [agghato hato (sī.)];

Napi naṃ passāmi kīriso, atha maggena hato samūlako.

“Like having gotten out from a pit full of embers, like having thrown the poison-pot in fire;

I don’t see what it is [lust], by this path I have destroyed it with root.

V389       “Yassā siyā apaccavekkhitaṃ, satthā vā anupāsito siyā;

Tvaṃ tādisikaṃ palobhaya, jānantiṃ so imaṃ vihaññasi.

“One who has not contemplated [the truth], [one] undevoted to the Teacher;

Go and tempt them, [why] are you so oppressing me, one who knows this?

V390       “Mayhañhi akkuṭṭhavandite, sukhadukkhe ca satī upaṭṭhitā;

Saṅkhatamasubhanti jāniya, sabbattheva mano na limpati.

“Whether you curse or pay homage, in happiness and suffering too, I am established in mindfulness;

Knowing formations are repulsive, everywhere mind is unsmeared.

V391       “Sāhaṃ sugatassa sāvikā, maggaṭṭhaṅgikayānayāyinī;

Uddhaṭasallā anāsavā, suññāgāragatā ramāmahaṃ.

“I am a disciple of the well-gone one, traversing the [Noble] Eightfold Path;

With dart drawn out, taintless, having gone to an empty place, I indulge. [197]

V392       “Diṭṭhā hi mayā sucittitā, sombhā dārukapillakāni vā;

Tantīhi ca khīlakehi ca, vinibaddhā vividhaṃ panaccakā.

“I see [that], I am like a well-painted wood-puppet;

Tied with threads and nails, dancing in various ways.

V393       “Tamhuddhaṭe tantikhīlake, vissaṭṭhe vikale parikrite [paripakkhīte (sī.), paripakkate (syā.)];

Na vindeyya khaṇḍaso kate, kimhi tattha manaṃ nivesaye.

“When threads and nails are drawn out, separated, deprived of, scattered;

Nothing is ascertained when broken in parts, why would your mind get settled on it? [198]

V394       “Tathūpamā dehakāni maṃ, tehi dhammehi vinā na vattanti;

Dhammehi vinā na vattati, kimhi tattha manaṃ nivesaye.

“This is a simile for my body parts, they do not exist apart from that nature;

[When] they do not exist apart from that nature, why would your mind get settled on it?

V395       “Yathā haritālena makkhitaṃ, addasa cittikaṃ bhittiyā kataṃ;

Tamhi te viparītadassanaṃ, saññā mānusikā niratthikā.

“Seeing, painted with yellow pigment, a picture made on the wall;

Like that you see in the wrong-way, human perceptions are aimless.

V396       “Māyaṃ viya aggato kataṃ, supinanteva suvaṇṇapādapaṃ;

Upagacchasi andha rittakaṃ, janamajjheriva rupparūpakaṃ [rūparūpakaṃ (ka.)].

“[Like a magician] Having created illusion in front, like a golden tree in the dream;

Approaching blindly among people, like an unreal [show], decaying and deforming.

V397       “Vaṭṭaniriva koṭarohitā, majjhe pubbuḷakā saassukā;

Pīḷakoḷikā cettha jāyati, vividhā cakkhuvidhā ca piṇḍitā”.

“Like a ball [of lacquer] deposited in the hollow of a tree, in middle like an eyeball, with tears;

Generating the discharge here, made of various layers, a lump”.

Compiler:

V398       Uppāṭiya cārudassanā, na ca pajjittha asaṅgamānasā;

“Handa te cakkhuṃ harassu taṃ”, tassa narassa adāsi tāvade.

Having extracted lovely to behold [eye], with a non-attached unattached mind,

“Alas!  You take your eye”, she gave it immediately to that con-man.        

Con-man:

V399       Tassa ca viramāsi tāvade, rāgo tattha khamāpayī ca naṃ;

“Sotthi siyā brahmacārinī, na puno edisakaṃ bhavissati”.

Immediately his lust subsided, right there he begged her pardon;

“May you be well, O farer of the holy-life, such will not happen again”.

V400       “Āsādiya [āhaniya (syā. ka.)] edisaṃ janaṃ, aggiṃ pajjalitaṃ va liṅgiya;

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

“Having offended such a person, [I feel] as if I have embraced burning fire;

If I were to hold a snake, will there be happiness?  Please pardon me”.

Compiler:

V401       Muttā ca tato sā bhikkhunī, agamī buddhavarassa santikaṃ;

Passiya varapuññalakkhaṇaṃ, cakkhu āsi yathā purāṇakanti.

… Subhā jīvakambavanikā therī …

Freed from there, that bhikkhunī went near the Buddha, the highest,

Seeing the one with the highest marks of merit, her eye became as before. [199]

Tiṃsanipāto niṭṭhito – Chapter of Thirties is finished.


 

15. Cattālīsanipāto – Chapter of Forties

15.1     (72) Isidāsītherīgāthā – Verses of Elder Bhikkhuni Isidāsī (Servant of Sage)

Compiler:

V402       Nagaramhi kusumanāme, pāṭaliputtamhi pathaviyā maṇḍe;

Sakyakulakulīnāyo, dve bhikkhuniyo hi guṇavatiyo.

In the city named after a flower, Pāṭaliputta the embellishment of earth;

Women of the Sakya family, there were two bhikkhunis with excellent characteristics. [200]

V403       Isidāsī tattha ekā, dutiyā bodhīti sīlasampannā ca;

Jhānajjhāyanaratāyo, bahussutāyo dhutakilesāyo.

There, one was Isidāsī, second one Bodhī, endowed with virtues;

Delighting in jhāna meditation, learned, with defilements shaken.

V404       piṇḍāya caritvā, bhattatthaṃ [bhattattaṃ (sī.)] kariya dhotapattāyo;

Rahitamhi sukhanisinnā, imā girā abbhudīresuṃ.

They having walked on alms round, having finished eating and washing alms-bowls;

Comfortably seated in seclusion, this talk was uttered. [201]

Bodhī Therī:

V405       “Pāsādikāsi ayye, isidāsi vayopi te aparihīno;

Kiṃ disvāna byālikaṃ, athāsi nekkhammamanuyuttā”.

“You are so gracious, O noble lady Isidāsī, you are still unaged;

Having seen what unpleasantness, were you then intent on going forth”?

Isidāsī Therī:

V406       Evamanuyuñjiyamānā sā, rahite dhammadesanākusalā;

Isidāsī vacanamabravi, “suṇa bodhi yathāmhi pabbajitā.

Thus yoked [to telling] she, secluded, a skillful preacher of Dhamma;

Isidāsī spoke thus, “Listen Bodhī, why I ordained.

V407       “Ujjeniyā puravare, mayhaṃ pitā sīlasaṃvuto seṭṭhi;

Tassamhi ekadhītā, piyā manāpā ca dayitā ca.

“In Ujjeni, the best of fortress city, my father was a virtuous business tycoon;

I was his sole daughter, dear, charming, and beloved too.

V408       “Atha me sāketato varakā, āgacchumuttamakulīnā;

Seṭṭhī pahūtaratano, tassa mamaṃ suṇhamadāsi tāto.

“Then grooms from Sāketa came, from the best families;

[to] The business tycoon with abundant jewels, my father gave me as a daughter-in-law.

V409       “Sassuyā sassurassa ca, sāyaṃ pātaṃ paṇāmamupagamma;

Sirasā karomi pāde, vandāmi yathāmhi anusiṭṭhā.

“Mother-in-law and father-in-law too, evening and morning I approached to bow;

Putting my head at [their] feet, paying homage as I was taught.

V410       “Yā mayhaṃ sāmikassa, bhaginiyo bhātuno parijano vā;

Tamekavarakampi disvā, ubbiggā āsanaṃ demi.

“Whoever were my husband’s, sisters brothers or close ones;

Having seen the beloved [husband] too, anxiously I gave seat.

V411       “Annena ca pānena ca, khajjena ca yañca tattha sannihitaṃ;

Chādemi upanayāmi ca, demi ca yaṃ yassa patirūpaṃ.

“With food and drink, chewable and other things too, well-arranged there;

I myself covering and serving, I was giving them as suitable.

V412       “Kālena upaṭṭhahitvā [uṭṭhahitvā (syā. ka.), upaṭṭhahituṃ (?)], gharaṃ samupagamāmi ummāre;

Dhovantī hatthapāde, pañjalikā sāmikamupemi.

“Rising up at right time, approaching threshold of house;

Washing hands and feet, with folded hands I approached my husband. [202]

V413       “Kocchaṃ pasādaṃ añjaniñca, ādāsakañca gaṇhitvā;

Parikammakārikā viya, sayameva patiṃ vibhūsemi.

“Holding comb, perfume, kohl, and mirror too;

Like an attendant, I myself adorned [my] husband. [203]

V414       “Sayameva odanaṃ sādhayāmi, sayameva bhājanaṃ dhovantī;

Mātāva ekaputtakaṃ, tathā [tadā (sī.)] bhattāraṃ paricarāmi.

“I myself cooked rice, I myself washed [cooking] vessel;

Like a mother taking care of the sole son, I honored my husband.

V415       “Evaṃ maṃ bhattikataṃ, anurattaṃ kārikaṃ nihatamānaṃ;

Uṭṭhāyikaṃ [uṭṭhāhikaṃ (ka.)] analasaṃ, sīlavatiṃ dussate bhattā.

“I was thus devoted, serving delightedly without conceit;

Rising [early], not lazy, virtuous, [still my] husband hated me.

V416       “So mātarañca pitarañca, bhaṇati ‘āpucchahaṃ gamissāmi;

Isidāsiyā na saha vacchaṃ, ekāgārehaṃ [ekagharepa’haṃ (?)] saha vatthuṃ’.

“He spoke to mother and father, ‘I ask your permission to go;

I do not want to live with Isidāsī, living together in one house’.

V417       “‘Mā evaṃ putta avaca, isidāsī paṇḍitā paribyattā;

Uṭṭhāyikā analasā, kiṃ tuyhaṃ na rocate putta’.

“ ‘Don’t say like that son, Isidāsī is a wise woman, clever;

Rising [early], not lazy, why isn’t she pleasant for you, son’?

V418       “ ‘Na ca me hiṃsati kiñci, na cahaṃ isidāsiyā saha vacchaṃ;

Dessāva me alaṃ me, apucchāhaṃ [āpucchāhaṃ (syā.), āpucchahaṃ-nāpucchahaṃ (?)] gamissāmi’.

“ ‘She has not done any violence to me, [yet] I do not want to live with Isidāsī;

Enough!  This is displeasing to me, I ask your permission to go’.

V419       “Tassa vacanaṃ suṇitvā, sassu sasuro ca maṃ apucchiṃsu;

‘Kissa [kiṃsa (?)] tayā aparaddhaṃ, bhaṇa vissaṭṭhā yathābhūtaṃ’.

“Having heard his words, mother-in-law and father-in-law asked me;

‘What fault have you committed?  Speak in confidence, as it is’.

V420       “ ‘Napihaṃ aparajjhaṃ kiñci, napi hiṃsemi na bhaṇāmi dubbacanaṃ;

Kiṃ sakkā kātuyye, yaṃ maṃ viddessate bhattā’.

“ ‘I have not even committed any fault, nor have I done violence nor spoken ill words;

What can I do, when [my] husband hates me’?

V421       “Te maṃ pitugharaṃ paṭinayiṃsu, vimanā dukhena adhibhūtā;

‘Puttamanurakkhamānā, jitāmhase rūpiniṃ lakkhiṃ’.

“They led me back to my father’s house, perplexed, overpowered with suffering;

[Saying] ‘We won in preserving the son, [but we lost] the beautiful Laxmi’. [204]

V422       “Atha maṃ adāsi tāto, aḍḍhassa gharamhi dutiyakulikassa;

Tato upaḍḍhasuṅkena, yena maṃ vindatha seṭṭhi.

“Thereupon my father gave me, to a wealthy reputable household, second time;

There half of the previous dowry, [was given] to the business tycoon, [wishing] may you enjoy happiness.

V423       “Tassapi gharamhi māsaṃ, avasiṃ atha sopi maṃ paṭiccharayi [paṭicchasi (sī. ka.), paṭicchati (syā.), paṭiccharati (ka.)];

Dāsīva upaṭṭhahantiṃ, adūsikaṃ sīlasampannaṃ.

“In that house for a month I dwelt, he too sent me back;

Even though I served like a maid-servant, without hatred, endowed with virtues.

V424       “Bhikkhāya ca vicarantaṃ, damakaṃ dantaṃ me pitā bhaṇati;

‘Hohisi [sohisi (sabbattha)] me jāmātā, nikkhipa poṭṭhiñca [pontiṃ (sī. syā.)] ghaṭikañca’.

“Seeing a renunciate walking on alms-round, a self-mortifier, tamed, to him my father spoke;

‘Be my son-in-law, putting down bundle [of robes] and [alms-]bowl’.

V425       “Sopi vasitvā pakkhaṃ [pakkamatha (sī.)], atha tātaṃ bhaṇati ‘dehi me poṭṭhiṃ;

Ghaṭikañca mallakañca, punapi bhikkhaṃ carissāmi’.

“He too having lived for a fortnight, spoke to my father ‘Give me my bundle [of robes];

[Alms-]Bowl and cup too, I wish to dwell begging alms again’.

V426       “Atha naṃ bhaṇatī tāto, ammā sabbo ca me ñātigaṇavaggo;

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

“Then my father spoke to him, mother and assembly of all my relatives too;

‘What haven’t they done for you here? Speak up, they will do it quickly for you’.

V427       “Evaṃ bhaṇito bhaṇati, ‘yadi me attā sakkoti alaṃ mayhaṃ;

Isidāsiyā na saha vacchaṃ, ekagharehaṃ saha vatthuṃ’.

“Being spoken to like that he spoke, ‘Enough for me!  If I am able to live by myself;

I do not want to live with Isidāsī, living together in one house’.

V428       “Vissajjito gato so, ahampi ekākinī vicintemi;

‘Āpucchitūna gacchaṃ, marituye [maritāye (sī.), marituṃ (syā.)] vā pabbajissaṃ vā’.

“Allowed he left, alone I too was thinking;

‘Having asked permission I will go, to die or to ordain’.

V429       “Atha ayyā jinadattā, āgacchī gocarāya caramānā;

Tātakulaṃ vinayadharī, bahussutā sīlasampannā.

“Then noble lady Jinadattā, came while walking on alms-round;

[to] father’s family, bearer of Vinaya, learned, endowed with virtues.

V430       “Taṃ disvāna amhākaṃ, uṭṭhāyāsanaṃ tassā paññāpayiṃ;

Nisinnāya ca pāde, vanditvā bhojanamadāsiṃ.

“Having seen her, rising up I prepared a seat for her;

Paying homage at the feet of one who had sat down, I gave eatables. [205]

V431       “Annena ca pānena ca, khajjena ca yañca tattha sannihitaṃ;

Santappayitvā avacaṃ, ‘ayye icchāmi pabbajituṃ’.

“With food and drink, eatable and other things too, well-arranged;

Having fully satisfied her I spoke, ‘O noble lady, I wish to ordain’.

V432       “Atha maṃ bhaṇatī tāto, ‘idheva puttaka [puttike (syā. ka.)] carāhi tvaṃ dhammaṃ;

Annena ca pānena ca, tappaya samaṇe dvijātī ca’.

“Then my father spoke to me, ‘Here itself beloved child, dwell in Dhamma;

With food and drink, satisfying renunciates and twice-borns too’. [206]

V433       “Athahaṃ bhaṇāmi tātaṃ, rodantī añjaliṃ paṇāmetvā;

‘Pāpañhi mayā pakataṃ, kammaṃ taṃ nijjaressāmi’.

“Then I spoke to my father, crying with folded hands, bowing;

‘Evil kamma done by me, I wish to wither’. [207]

V434       “Atha maṃ bhaṇatī tāto, ‘pāpuṇa bodhiñca aggadhammañca;

Nibbānañca labhassu, yaṃ sacchikarī dvipadaseṭṭho’.

“Then my father spoke to me, ‘Reach enlightenment, the foremost Dhamma;

Gain Nibbāna too, which has been realized by the best of two-legged’. [208]

V435       “Mātāpitū abhivādayitvā, sabbañca ñātigaṇavaggaṃ;

Sattāhaṃ pabbajitā, tisso vijjā aphassayiṃ.

“Having saluted mother and father, and assembly of all relatives;

In seven days of ordination, I contacted three knowledges. [209]

V436       “Jānāmi attano satta, jātiyo yassayaṃ phalavipāko;

Taṃ tava ācikkhissaṃ, taṃ ekamanā nisāmehi.

“I know my seven births, of which this [life] is the fruit, the result;

That I will tell you, please listen with concentrated mind.

V437       “Nagaramhi erakacche [erakakacche (syā. ka.)], suvaṇṇakāro ahaṃ pahūtadhano;

Yobbanamadena matto so, paradāraṃ asevihaṃ.

“In the city of Erakaccha, I was a goldsmith with abundant wealth;

Intoxicated with youth, I resorted to wives of others. [210]

V438       “Sohaṃ tato cavitvā, nirayamhi apaccisaṃ ciraṃ;

Pakko tato ca uṭṭhahitvā, makkaṭiyā kucchimokkamiṃ.

“Having fallen from there, I was cooked in the hell for a long time;

Rising up from there after much suffering, I entered the monkey-womb.

V439       “Sattāhajātakaṃ maṃ, mahākapi yūthapo nillacchesi;

Tassetaṃ kammaphalaṃ, yathāpi gantvāna paradāraṃ.

“Seven days after birth, great monkey of the troupe castrated me;

This was the fruit of that kamma, having gone to wives of others.

V440       “Sohaṃ tato cavitvā, kālaṃ karitvā sindhavāraññe;

Kāṇāya ca khañjāya ca, eḷakiyā kucchimokkamiṃ.

“Having fallen from there, having died, in the Sindhava jungle;

One-eyed and bent too, I entered the goat-womb.                             

V441       “Dvādasa vassāni ahaṃ, nillacchito dārake parivahitvā;

Kimināvaṭṭo akallo, yathāpi gantvāna paradāraṃ.

“For twelve years, castrated, I carried the young children;

Distressed by worms and unwell, having gone to wives of others. [211]

V442       “Sohaṃ tato cavitvā, govāṇijakassa gāviyā jāto;

Vaccho lākhātambo, nillacchito dvādase māse.

Having fallen from there, I was born to the cow of the cow-merchant;

A male-calf, lacquer-copper-colored, castrated at twelve months.

V443       “Voḍhūna [te puna (syā. ka.), vodhuna (ka. aṭṭha.)] naṅgalamahaṃ, sakaṭañca dhārayāmi;

Andhovaṭṭo akallo, yathāpi gantvāna paradāraṃ.

“I was pulling the plough, and bearing the cart too;

Distressed by blindness and unwell, having gone to wives of others.

V444       “Sohaṃ tato cavitvā, vīthiyā dāsiyā ghare jāto;

Neva mahilā na puriso, yathāpi gantvāna paradāraṃ.

“Having fallen from there, I was born in a house on the maid-servant street;

Neither a woman nor a man [hermaphrodite], having gone to wives of others.

V445       “Tiṃsativassamhi mato, sākaṭikakulamhi dārikā jātā;

Kapaṇamhi appabhoge, dhanika [aṇika (aṭṭha.), taṃsaṃvaṇṇanāyampi atthayutti gavesitabbā] purisapātabahulamhi.

“I died at thirty, was born as daughter in the family of a carter;

Miserable and with little to partake, wealthy men gathering much [to collect loans].

V446       “Taṃ maṃ tato satthavāho, ussannāya vipulāya vaḍḍhiyā;

Okaḍḍhati vilapantiṃ, acchinditvā kulagharasmā.

“Thereupon the carter, [when interest had] heaped up, increased too much;

Dragged me while I was wailing, cut me off from family home [and gave to the wealthy horse-trader]. [212]

V447       “Atha soḷasame vasse, disvā maṃ pattayobbanaṃ kaññaṃ;

Orundhatassa putto, giridāso nāma nāmena.

“Then when I was sixteen, having seen me, a youthful girl;

The horse-trader’s son, named Giridāsa [took me as his wife].

V448       “Tassapi aññā bhariyā, sīlavatī guṇavatī yasavatī ca;

Anurattā [anuvattā (ka.)] bhattāraṃ, tassāhaṃ [tassa taṃ (?)] viddesanamakāsiṃ.

“He had another wife, virtuous, with excellent characteristics, and well-reputed too;

Delighting in husband, whom I hated.

V449       “Tassetaṃ kammaphalaṃ, yaṃ maṃ apakīritūna gacchanti;

Dāsīva upaṭṭhahantiṃ, tassapi anto kato mayā”ti.

… Isidāsī therī …

“This was the fruit of that kamma, [they] left me in disgrace;

Even though I served like a maid-servant, I have made an end of that too”.

Cattālīsanipāto niṭṭhito – Chapter of Forties is finished.


16. Mahānipāto – The Great Chapter

16.1     (73) Sumedhātherīgāthā – Verses of Elder Bhikkhuni Sumedhā (Very Intelligent)

V450       Mantāvatiyā nagare, rañño koñcassa aggamahesiyā;

Dhītā āsiṃ sumedhā, pasāditā sāsanakarehi.

In the city of Mantāvati, King Konca’s foremost Queen;

Had a daughter [named] Sumedhā, gladdened by followers of the Teaching. [213]

V451       Sīlavatī cittakathā, bahussutā buddhasāsane vinītā;

Mātāpitaro upagamma, bhaṇati “ubhayo nisāmetha.

Virtuous, soft-spoken, learned, trained in the Buddha’s Teaching;

Having approached mother-father, spoke “Both of you please listen.

V452       “Nibbānābhiratāhaṃ, asassataṃ bhavagataṃ yadipi dibbaṃ;

Kimaṅgaṃ pana [kimaṅga pana (sī. syā.), kiṃ pana (?)] tucchā kāmā, appassādā bahuvighātā.

“I delight in Nibbāna, becoming is non-eternal – even divine one;

Far less [non-eternal] are these vain sensual pleasures, gladdening only a little and much destructive.

V453       “Kāmā kaṭukā āsīvisūpamā, yesu mucchitā bālā;

Te dīgharattaṃ niraye, samappitā haññante dukkhitā [haññare dukhitā (?)].

“Sensual pleasures are bitter like snake-poison, fools get comatose by it;

They go for a long time to hells, fully given to [hells], oppressed, unhappy. [214]

V454       “Socanti pāpakammā, vinipāte pāpavaddhino sadā;

Kāyena ca vācāya ca, manasā ca asaṃvutā bālā.

“Sorrowing over evil kamma in lower realms, always increasing evil;

[by being] Unguarded bodily and verbally, mentally too those fools.

V455       “Bālā te duppaññā, acetanā dukkhasamudayoruddhā;

Desante ajānantā, na bujjhare ariyasaccāni.

“Those unwise fools, unintentionally subdued by arising of suffering;

Ignorant of the preaching, they aren’t awake to the [four] Noble Truths. [215]

V456       “Saccāni amma buddhavaradesitāni, te bahutarā ajānantā ye;

Abhinandanti bhavagataṃ, pihenti devesu upapattiṃ.

“Mother, of the truths preached by the Buddha, the highest, they are mostly unknowing;

Well-pleased with becoming, they desire to arise in devā realms.

V457       “Devesupi upapatti, asassatā bhavagate aniccamhi;

Na ca santasanti bālā, punappunaṃ jāyitabbassa.

“Arising in devā realms, they have gone to becoming in non-eternal, in impermanent;

Unafraid, fools are born again and again.

V458       “Cattāro vinipātā, duve [dve (sabbattha)] ca gatiyo kathañci labbhanti;

Na ca vinipātagatānaṃ, pabbajjā atthi nirayesu.

“Gone to the four lower realms, two destinations are hard to gain;

For one gone to the lower realms, there is no ordination in hells. [216]

V459       “Anujānātha maṃ ubhayo, pabbajituṃ dasabalassa pāvacane;

Appossukkā ghaṭissaṃ, jātimaraṇappahānāya.

“Please permit me, both of you, to ordain in the Ten-powered’s exposition;

Uninterested [in worldly affairs], I will endeavor relentlessly, to abandon birth and death. [217]

V460       “Kiṃ bhavagate [bhavagatena (syā.)] abhinanditena, kāyakalinā asārena;

Bhavataṇhāya nirodhā, anujānātha pabbajissāmi.

“What is there pleasing in becoming, essence-less upon death?

For cessation of craving for becoming, please permit me to ordain.

V461       “Buddhānaṃ uppādo vivajjito, akkhaṇo khaṇo laddho;

Sīlāni brahmacariyaṃ, yāvajīvaṃ na dūseyyaṃ”.

“The Buddha has arisen, having fully forsaken [unfavorable] moment, gained [favorable] moment;

Faring the virtuous holy-life, as long as life lasts, I should not pollute”.

V462       Evaṃ bhaṇati sumedhā, mātāpitaro “na tāva āhāraṃ;

Āharissaṃ [āhariyāmi (sī.), āhārisaṃ (?)] gahaṭṭhā, maraṇavasaṃ gatāva hessāmi”.

Sumedhā speaking thus to mother-father, “Won’t eat until [I have your permission];

[No further] Partaking of food as a householder, I will lie down like I have gone to control of death”.

V463       Mātā dukkhitā rodati pitā ca, assā sabbaso samabhihato;

Ghaṭenti saññāpetuṃ, pāsādatale chamāpatitaṃ.

Mother was crying unhappily and father too, while all gathered [relatives];

Endeavored to convince her, one lying down on the floor of the mansion.

V464       “Uṭṭhehi puttaka kiṃ socitena, dinnāsi vāraṇavatimhi;

Rājā anīkaratto [aṇīkadatto (sī. syā.)], abhirūpo tassa tvaṃ dinnā.

“Rise, O beloved child, why are you sorrowing, you are given to Vāraṇavati;

King Anīkaratta, the handsome one, to whom you are given. [218]

V465       “Aggamahesī bhavissasi, anikarattassa rājino bhariyā;

Sīlāni brahmacariyaṃ, pabbajjā dukkarā puttaka.

“You will be the foremost queen, wife of king Anīkaratta;

Fare the virtuous holy-life, ordination is difficult to do O beloved child. [219]

V466       “Rajje āṇādhanamissariyaṃ, bhogā sukhā daharikāsi;

Bhuñjāhi kāmabhoge, vāreyyaṃ hotu te putta”.

“Sovereign in the kingdom, with wealth and supremacy, partake of happiness, you are a young woman;

Partake of sensual pleasures, get married O beloved child”.

V467       Atha ne bhaṇati sumedhā, “mā edisikāni bhavagatamasāraṃ;

Pabbajjā vā hohiti, maraṇaṃ vā me na ceva vāreyyaṃ.

Then Sumedhā spoke to them, “Not so, becoming is essence-less;

I must ordain, even if I die I will not get married.

V468       “Kimiva pūtikāyamasuciṃ, savanagandhaṃ bhayānakaṃ kuṇapaṃ;

Abhisaṃviseyyaṃ bhastaṃ, asakiṃ paggharitaṃ asucipuṇṇaṃ.

“What use this foul and impure body, flowing-stinking, fearful, a corpse;

Similar to the bellows, always oozing, filled with impurities. [220]

V469       “Kimiva tāhaṃ jānantī, vikulakaṃ maṃsasoṇitupalittaṃ;

Kimikulālayaṃ sakuṇabhattaṃ, kaḷevaraṃ kissa diyyati.

“Why I knowing thus, skeleton plastered with flesh, smeared with blood;

Residence for worms, food for bird, to whom should [this] dead body be given?

V470       “Nibbuyhati susānaṃ, aciraṃ kāyo apetaviññāṇo;

Chuddho [chaḍḍito (syā.), chuṭṭho (ka.)] kaḷiṅgaraṃ viya, jigucchamānehi ñātīhi.

“Carried to the cemetery, body is of short duration when consciousness has departed;

Contemptible, lying like a log, despised by relatives.

V471       “Chuddhūna [chaḍḍūna (syā.), chuṭṭhūna (ka.)] naṃ susāne, parabhattaṃ nhāyanti [nhāyare (?)] jigucchantā;

Niyakā mātāpitaro, kiṃ pana sādhāraṇā janatā.

“Contemptible in cemetery, food for others, they bathe despising [the body];

Even our own mother-father, what [to speak] of common people.

V472       “Ajjhositā asāre, kaḷevare aṭṭhinhārusaṅghāte;

Kheḷassuccārassava, paripuṇṇe [kheḷassuccārapassavaparipuṇṇe (sī.)] pūtikāyamhi.

“Tending to essence-less, dead body [is] binding together of bones and sinews;

Flowing with saliva, tears, and excreta, completely filled, this foul body.

V473       “Yo naṃ vinibbhujitvā, abbhantaramassa bāhiraṃ kayirā;

Gandhassa asahamānā, sakāpi mātā jiguccheyya.

“Separated in parts, if what is well-inside [the body] was [placed] outside;

It would smell [so] unbearably, even our mothers would despise.  

V474       “Khandhadhātuāyatanaṃ, saṅkhataṃ jātimūlakaṃ dukkhaṃ;

Yoniso anuvicinantī, vāreyyaṃ kissa iccheyyaṃ.

“Aggregates, elements, and sense-bases, formed, root of birth, suffering;

Appropriately investigating, why should I wish to get married? [221]

V475       “Divase divase tisatti, satāni navanavā pateyyuṃ kāyamhi;

Vassasatampi ca ghāto, seyyo dukkhassa cevaṃ khayo.

“Day after day hit thrice by one hundred spears, [beings] fall for new body;

Destroyed in a hundred years, [I would accept it as] better if that ends the suffering. [222]

V476       “Ajjhupagacche ghātaṃ, yo viññāyevaṃ satthuno vacanaṃ;

‘Dīgho tesaṃ [vo (ka.)] saṃsāro, punappunaṃ haññamānānaṃ’.

“I would [rather] be approached by destruction, one who thus fully understands the words of the Teacher;

‘Long is the round of existences for them, being oppressed again and again’. [223]

V477       “Devesu manussesu ca, tiracchānayoniyā asurakāye;

Petesu ca nirayesu ca, aparimitā dissare ghātā.

“In devā and human realms, in animal birth and among asuras too;

Also in peta and hell realms, boundless destruction is seen.

V478       “Ghātā nirayesu bahū, vinipātagatassa pīḷiyamānassa [kilissamānassa (syā. ka.)];

Devesupi attāṇaṃ, nibbānasukhā paraṃ natthi.

“In hells there is much destruction, gone to the lower realms, with an ingrate mind;

Devā realms are unsheltered too, there is no happiness higher than Nibbāna. [224]

V479       “Pattā te nibbānaṃ, ye yuttā dasabalassa pāvacane;

Appossukkā ghaṭenti, jātimaraṇappahānāya.

“They have reached Nibbāna, those yoked to the Ten-powered’s exposition;

Uninterested [in worldly affairs], endeavoring restlessly, to abandon birth and death.

V480       “Ajjeva tātabhinikkhamissaṃ, bhogehi kiṃ asārehi;

Nibbinnā me kāmā, vantasamā tālavatthukatā”.

“Today itself dear I shall go forth, what is there to partake in essence-less?

I am disenchanted with sensual pleasures like vomit, a palm tree with top cut-off”. [225]

V481       Sā cevaṃ bhaṇati pitaramanīkaratto ca yassa sā dinnā;

Upayāsi vāraṇavate, vāreyyamupaṭṭhite kāle.

[while] She spoke thus, Anīkaratta, to whom she was given by father;

Set out from Vāraṇavati, when marriage time had come.

V482       Atha asitanicitamuduke, kese khaggena chindiya sumedhā;

Pāsādaṃ pidahitvā [pidhetvā (sī. syā.), pidhitvā (ka.)], paṭhamajjhānaṃ samāpajji.

Then having cut-off her dark and luxuriant pile of hair with sword, Sumedhā;

Closing the doors of the mansion, entered upon first jhāna.

V483       ca tahiṃ samāpannā, anīkaratto ca āgato nagaraṃ;

Pāsāde ca [pāsādeva (sī. syā.)] sumedhā, aniccasaññaṃ [aniccasaññā (sabbattha)] subhāveti.

And [as] she entered upon this, Anīkaratta also came to city;

In the mansion Sumedhā, was well-developing the perception of impermanence.

V484       Sā ca manasi karoti, anīkaratto ca āruhī turitaṃ;

Maṇikanakabhūsitaṅgo, katañjalī yācati sumedhaṃ.

And [as] she was mentally attending, Anīkaratta quickly climbed up;

Limbs adorned with jewels and gold, with folded hands he asked of Sumedhā.

V485       “Rajje āṇādhanamissariyaṃ, bhogā sukhā daharikāsi;

Bhuñjāhi kāmabhoge, kāmasukhā dullabhā loke.

“Sovereign in the kingdom, with wealth and supremacy, partake of happiness, you are a young woman;

Partake of sensual pleasures, happiness of sensual pleasures is hard to gain in the  world.

V486       “Nissaṭṭhaṃ te rajjaṃ, bhoge bhuñjassu dehi dānāni;

Mā dummanā ahosi, mātāpitaro te dukkhitā” [mātāpitaro ca te dukhitā (?)].

“I offer the kingdom to you, partake of pleasures and give donations;

Don’t be sad, your mother-father are unhappy too”.

V487       Taṃ taṃ bhaṇati sumedhā, kāmehi anatthikā vigatamohā;

“Mā kāme abhinandi, kāmesvādīnavaṃ passa.

Speaking like that, Sumedhā, non-desirous for sensual pleasures, fully undeluded [said];

“I am not pleased with sensual pleasures, I see danger in sensual pleasures.

V488       “Cātuddīpo rājā mandhātā, āsi kāmabhogina maggo;

Atitto kālaṅkato, na cassa paripūritā icchā.

“Mandhātā, king of four continents, was on the path of partaking of sensual pleasures;

He died unsatisfied, without wishes completely fulfilled.    

V489       “Satta ratanāni vasseyya, vuṭṭhimā dasadisā samantena;

Na catthi titti kāmānaṃ, atittāva maranti narā.

“Even when seven jewels pour down, raining everywhere in ten directions;

Even then there is no satisfying sensual pleasures, men die unsatisfied.

V490       “Asisūnūpamā kāmā, kāmā sappasiropamā;

Ukkopamā anudahanti, aṭṭhikaṅkala [kaṅkhala (sī.)] sannibhā.

“Like sword’s edge are sensual pleasures, sensual pleasures are like a snake’s head;

Burning Like a firebrand, resembling a chain of bones. [226]

V491       “Aniccā addhuvā kāmā, bahudukkhā mahāvisā;

Ayoguḷova santatto, aghamūlā dukhapphalā.

“Impermanent uncertain are sensual pleasures, much suffering, great poison;

Like a scorching hot iron ball, root of grief, with suffering as fruit. [227]

V492       “Rukkhapphalūpamā kāmā, maṃsapesūpamā dukhā;

Supinopamā vañcaniyā, kāmā yācitakūpamā.

“Like fruit of a tree are sensual pleasures, suffering like a piece of meat;

Deceitful like a dream, sensual pleasures are like borrowed goods.

V493       “Sattisūlūpamā kāmā, rogo gaṇḍo aghaṃ nighaṃ;

Aṅgārakāsusadisā, aghamūlaṃ bhayaṃ vadho.

“Like spears and darts are sensual pleasures, a disease, a boil, grief, great grief;

Like a pit full of embers, root of grief, fearful, an assassin.

V494       “Evaṃ bahudukkhā kāmā, akkhātā antarāyikā;

Gacchatha na me bhagavate, vissāso atthi attano.

“Thus sensual pleasures are much suffering, declared [by Teacher] to be a block;

Go away, I do not have confidence in becoming. [228]

V495       “Kiṃ mama paro karissati, attano sīsamhi ḍayhamānamhi;

Anubandhe jarāmaraṇe, tassa ghātāya ghaṭitabbaṃ”.

“What can another do for me, when her own head is on fire;

Entangled with old age and death, you should endeavor to destroy [it]”. [229]

V496       Dvāraṃ apāpuritvānahaṃ [avāpuritvāhaṃ (sī.)], mātāpitaro anīkarattañca;

Disvāna chamaṃ nisinne, rodante idamavocaṃ.

I [Sumedhā] having opened the door, [saw] mother-father and Anīkaratta;

Having seen them sitting on the floor and crying, said this.

V497       “Dīgho bālānaṃ saṃsāro, punappunañca rodataṃ;

Anamatagge pitu maraṇe, bhātu vadhe attano ca vadhe.

“Long is the round of existences for fools, [they] cry again and again;

Endless is the death of the father, assassination of the brother, and assassination of self too. [230]

V498       “Assu thaññaṃ rudhiraṃ, saṃsāraṃ anamataggato saratha;

Sattānaṃ saṃsarataṃ, sarāhi aṭṭhīnañca sannicayaṃ.

“Tears, mother’s milk, blood, recollect the endless rounds of existences;

Beings are wandering-on, recollect the accumulation of bones.

V499       “Sara caturodadhī [sarassu caturo udadhī (?)], upanīte assuthaññarudhiramhi;

Sara ekakappamaṭṭhīnaṃ, sañcayaṃ vipulena samaṃ.

“Recollect the four oceans, made of tears, mother’s milk, and blood;

Recollect that bones in an eon, if accumulated will be like Vepulla [mountain]. [231]

V500       “Anamatagge saṃsarato, mahiṃ [mahāmahiṃ (?)] jambudīpamupanītaṃ;

Kolaṭṭhimattaguḷikā, mātā mātusveva nappahonti. 

“Endlessly wandering-on, [making] earth of Jambudipa [continent];

In balls the size of Kolaṭṭhi [fruit], are unable to reach mothers and mothers’ mothers too. [232]

V501       ‘Tiṇakaṭṭhasākhāpalāsaṃ [sara tiṇakaṭṭhasākhāpalāsaṃ (sī.)], upanītaṃ anamataggato sara;

Caturaṅgulikā ghaṭikā, pitupitusveva nappahonti.

“Endlessly [wandering-on], recollect making the grass, wood, branches, and leaves;

In four-fingered stacks, are unable to reach fathers and fathers’ fathers too. [233]

V502       “Sara kāṇakacchapaṃ pubbasamudde, aparato ca yugachiddaṃ;

Siraṃ [sara (sī.)] tassa ca paṭimukkaṃ, manussalābhamhi opammaṃ.

“Recollect the one-eyed tortoise in the eastern sea, [there being] a noose thrown far away [on the surface],

[One-eyed tortoise] putting his head thru it, like that is gaining the human [birth]. [234]

V503       “Sara rūpaṃ pheṇapiṇḍopamassa, kāyakalino asārassa;

Khandhe passa anicce, sarāhi niraye bahuvighāte.

“Recollect form like a lump of foam, essence-less upon death;

See aggregates as impermanent, recollect there is much destruction in hells. [235]

V504       “Sara kaṭasiṃ vaḍḍhente, punappunaṃ tāsu tāsu jātīsu;

Sara kumbhīlabhayāni ca, sarāhi cattāri saccāni.

“Recollect increasing the charnel ground, again and again being born here and there;

Recollect it is fearful like a crocodile, recollect the four [Noble] Truths. [236]

V505       “Amatamhi vijjamāne, kiṃ tava pañcakaṭukena pītena;

Sabbā hi kāmaratiyo, kaṭukatarā pañcakaṭukena.

“When the undying is seen, why are you drinking the five bitter ones?

All the delights of sensual pleasures, are bitter than the five bitter ones. [237]

V506       “Amatamhi vijjamāne, kiṃ tava kāmehi ye pariḷāhā [sapariḷāhā (sī. aṭṭha.)];

Sabbā hi kāmaratiyo, jalitā kuthitā kampitā santāpitā.

“When the undying is seen, why are you burning up with sensual pleasures?

All the delights of sensual pleasures, are burning, boiling, wavering, fully tormenting.

V507       “Asapattamhi samāne, kiṃ tava kāmehi ye bahusapattā;

Rājaggicoraudakappiyehi, sādhāraṇā kāmā bahusapattā.

“I am being not hostile, why are you so hostile due to sensual pleasures?

Like king, fire, thief, water, and un-loved ones, common sensual pleasures are very hostile. [238]

V508       “Mokkhamhi vijjamāne, kiṃ tava kāmehi yesu vadhabandho;

Kāmesu hi asakāmā, vadhabandhadukhāni anubhonti.

“When freedom is seen, why are you tied to be assassinated by sensual pleasures?

Being vulgar in sensual pleasures, sufferings of tying to be assassinated are experienced. [239]

V509       “Ādīpitā tiṇukkā, gaṇhantaṃ dahanti neva muñcantaṃ;

Ukkopamā hi kāmā, dahanti ye te na muñcanti.

“Grass torch on fire will burn the one holding it, if she won’t let go of it;

Like a firebrand are sensual pleasures, burning them if they don’t let go of it. [240]

V510       “Mā appakassa hetu, kāmasukhassa vipulaṃ jahī sukhaṃ;

Mā puthulomova baḷisaṃ, gilitvā pacchā vihaññasi.

“Not for the trifling cause of happiness of sensual pleasures, should you abandon much [greater] happiness;

Don’t be like a fish who, having swallowed the hook, is so oppressed later. [241]

V511       “Kāmaṃ kāmesu damassu, tāva sunakhova saṅkhalābaddho;

Kāhinti khu taṃ kāmā, chātā sunakhaṃva caṇḍālā.

“Tamed with sensual pleasure among sensual pleasures, just so a dog tied with chain;

You are done with by sensual pleasures, like what hungry Caṇḍālā do to the dog. [242]

V512       “Aparimitañca dukkhaṃ, bahūni ca cittadomanassāni;

Anubhohisi kāmayutto, paṭinissaja [paṭinissara (sī.)] addhuve kāme.

“Boundless is the suffering, and many are mental sadness;

Experiencing this yoked to sensual pleasures, renounce uncertain sensual pleasures.

V513       “Ajaramhi vijjamāne, kiṃ tava kāmehi [yesu jarāya ca; maraṇabyādhihi gahitā (?)] yesu jarā;

Maraṇabyādhigahitā [yesu jarāya ca; maraṇabyādhihi gahitā (?)], sabbā sabbattha jātiyo.

“When unaging is seen, why are you thus aging by sensual pleasures?

Possessed by death and sickness, are all births everywhere.

V514       “Idamajaramidamamaraṃ [idaṃ ajaraṃ idaṃ amaraṃ (?)], idamajarāmaraṃ padamasokaṃ;

Asapattamasambādhaṃ, akhalitamabhayaṃ nirupatāpaṃ.

“This is unaging, this is undying, this is unaging undying, unsorrowing station [Nibbāna];

Non-hostile and non-hindering, firm and fearless, non-tormenting [Nibbāna].

V515       “Adhigatamidaṃ bahūhi, amataṃ ajjāpi ca labhanīyamidaṃ;

Yo yoniso payuñjati, na ca sakkā aghaṭamānena”.

“Entered upon this [realization] by many, this undying is gainable [even] today;

[By] Whoever is appropriately yoked, [but] not by those who don’t endeavor”.

V516       Evaṃ bhaṇati sumedhā, saṅkhāragate ratiṃ alabhamānā;

Anunentī anikarattaṃ, kese ca chamaṃ khipi sumedhā.

Sumedhā thus speaking, not having gained delight in formations;

Requesting Anīkaratta, Sumedhā having thrown [her] hair on the floor. [243]

V517       Uṭṭhāya anikaratto, pañjaliko yācitassā pitaraṃ so;

“Vissajjetha sumedhaṃ, pabbajituṃ vimokkhasaccadassā”.

Rising up Anīkaratta, with folded hands he asked of her father;

“Allow Sumedhā, to ordain for full freedom and seeing the truth”.

V518       Vissajjitā mātāpitūhi, pabbaji sokabhayabhītā;

Cha abhiññā sacchikatā, aggaphalaṃ sikkhamānāya.

Allowed by mother-father, she ordained sorrowful and fearful [of existence];

Six higher knowledges have been realized, the foremost fruit of training. [244]

V519       Acchariyamabbhutaṃ taṃ, nibbānaṃ āsi rājakaññāya;

Pubbenivāsacaritaṃ, yathā byākari pacchime kāle.

Marvelous and wonderful was, Nibbāna of the princess;

[Here is the] Past abode story, as announced at a later time.

V520       “Bhagavati koṇāgamane, saṅghārāmamhi navanivesamhi;

Sakhiyo tisso janiyo, vihāradānaṃ adāsimha.

“In the time of the Blessed One Koṇāgamana, for a new monastic residence for the Saṅghā;

Three of us girl-friends, gave donation of a monastic dwelling. [245]

V521       “Dasakkhattuṃ satakkhattuṃ, dasasatakkhattuṃ satāni ca satakkhattuṃ;

Devesu uppajjimha, ko pana vādo manussesu.

“Ten times hundred times, thousand times hundred times hundred times; [246]

I arose in devā realms, what to say about among humans.

V522       “Devesu mahiddhikā ahumha, mānusakamhi ko pana vādo;

Sattaratanassa mahesī, itthiratanaṃ ahaṃ āsiṃ.

“We were of great supernormal power in devā realms, what to say about among humans;

Like a queen among the seven jewels, the woman jewel I was. [247]

V523       “So hetu so pabhavo, taṃ mūlaṃ sāva sāsane khantī;

Taṃ paṭhamasamodhānaṃ, taṃ dhammaratāya nibbānaṃ”.

“This was the cause, the reason, the root of why she was diligent in the Teaching;

That was the first exposure [to Dhamma], delighting in Dhamma, in Nibbāna”. [248]

V524       Evaṃ karonti ye saddahanti, vacanaṃ anomapaññassa;

Nibbindanti bhavagate, nibbinditvā virajjantīti.

Itthaṃ sudaṃ sumedhā therī gāthāyo abhāsitthāti.

Those practicing and confident in, words of the one with the lofty wisdom [Lord Buddha];

Are disenchanted with becoming, being disenchanted they are dispassionate.

Elder Bhikkhuni Sumedhā spoke these verses.

Mahānipāto niṭṭhito – The Great chapter is finished.

Samattā therīgāthāyo – The entire Verses of Elder Bhikkhunis.

Gāthāsatāni cattāri, asīti puna cuddasa [gāthāsaṅkhyā idha anukkamaṇikagaṇanāvasena pākaṭā];

Theriyekuttarasatā [therīyekuttarachasatā (?) tiṃsamattāpi pañcasatamattāpi theriyo ekato āgatā manasikātabbā], sabbā tā āsavakkhayāti.

Verses four hundred, eighty and again fourteen;

Elder Bhikkhunis are one after hundred, all of them without taints. [249]

Therīgāthāpāḷi niṭṭhitā. The Book of Verses of Elder Bhikkhunis is finished.

Appendix 1: Buddhist Path by Numbered Lists

Three Roots of Evil or Unwholesome (pāpassa mūlāni):

1.       Greed (lobha)

2.       Hate (dosa)

3.       Delusion (moha)

[From ITI 50 Mūla (Root) Sutta]

Three Taints (tayo āsavā):

1.       Taint of Sensuality (kāmāsavo)

2.       Taint of Becoming (bhavāsavo)

3.       Taint of Ignorance (avijjāsavo)

[From NDB 6.63 Penetrative Sutta]

Knowledges – Three (tisso vijjā) and Six (chaḷabhiññā):

The three knowledges (tisso vijjā) realized, sometimes called the three true knowledges and one who has them is called triple-knowledge bearer (tevijjo), are:

1.       recollection of the past lives (pubbenivāsānussati),

2.       divine eye to observe the workings of kammā (dibbacakkhu), and

3.       knowledge of ending of taints (āsavākhayā ñāñā), also called ending of all fetters (sabbasaṃyojanakkhayo).

[From ITI 99 Tevijja (Triple Knowledge) Sutta]

Besides these, there are three other knowledges – together making up the six higher knowledges (chaḷabhiññā or cha abhiññā):

4.       completely understanding the minds of others (cetopariccañāṇaṃ),

5.       divine ear (dibbasota), and

6.       supernormal powers (iddhī).

An Arahant is defined as one who has at the minimum the āsavākhayā ñāñā (knowledge of ending of taints).  She may or may not attain other knowledges, depending on her past determinations and present efforts.

[From CDB 12.70 Susīma Sutta]

Four Noble Truths (cattāri ariyasaccāni):

1.       ‘And what, monks, is the Noble Truth of Suffering?  Birth is suffering, ageing is suffering, death is suffering, sorrow, lamentation, pain, sadness and distress are suffering.  Being attached to the unloved is suffering, being separated from the loved is suffering, not getting what one wants is suffering.  In short, the five aggregates of grasping are suffering’.

2.       ‘And what, monks, is the Noble Truth of the Origin of Suffering?  It is that craving which gives rise to rebirth, bound up with pleasure and lust, finding fresh delight now here, now there: that is to say sensual craving, craving for existence, and craving for non-existence’.

3.       ‘And what, monks, is the Noble Truth of the Cessation of Suffering?  It is the complete fading-away and extinction of this craving, its forsaking and abandonment, liberation from it, detachment from it’.

4.       ‘And what, monks, is the Noble Truth of the Way of Practice Leading to the Cessation of Suffering?  It is just this Noble Eightfold Path, namely: Right View, Right Thought; Right Speech, Right Action, Right Livelihood; Right Effort, Right Mindfulness, Right Concentration’.

[From LDB 10.18-21 Mahāsatipaṭṭhāna Sutta]

The duties to the Four Noble Truths are explained as:

“Of these Four Noble Truths, bhikkhus, there is a noble truth that is to be fully understood; there is a noble truth that is to be abandoned; there is a noble truth that is to be realized; there is a noble truth that is to be developed”.

[From CDB 56.29 To Be Fully Understood Sutta]

Four Establishments of Mindfulness (cattāro satipaṭṭhānā):

1.       “Here, bhikkhus, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.

2.       He dwells contemplating feelings in feelings, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. 

3.       He dwells contemplating mind in mind, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. 

4.       He dwells contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world”.

[From CDB 47.1 Ambapālī Sutta]

Four Bases of Supernormal Powers (cattāro iddhipādā):

1.       He develops the basis for spiritual power that possesses concentration due to desire and volitional formations of striving (chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ).

2.       He develops the basis for spiritual power that possesses concentration due to energy and volitional formations of striving (vīriyasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ).

3.       He develops the basis for spiritual power that possesses concentration due to mind and volitional formations of striving (cittasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ).

4.       He develops the basis for spiritual power that possesses concentration due to investigation and volitional formations of striving (vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ).

[From CDB 51.1 Apāra (From the Near Shore) Sutta]

Four Levels of Awakening:

There are four levels of awakening, each more exalted than the one before it, culminating in Arahantship.  The first level is known as a Stream-enterer, who has broken the three lower fetters of personality view (sakkāyadiṭṭhiṃ), clinging to practices [rites and rituals] (sīlabbataparāmāsaṃ), and doubt (vicikicchaṃ) and irreversibly entered the stream of dhamma.  A Stream-enterer is assured to be liberated in no more than seven life-times and is also assured not to be reborn in the lower destinations.

The second level is called Once-returner, who will return only once to the human world and make an end of the suffering.  She hasn’t broken any additional fetters but has significantly worn down the two lower fetters of lust (kāmacchandaṃ) and ill-will (byāpādaṃ).

The third level is a Non-returner who has broken the remaining two lower fetters of lust (kāmacchandaṃ) and ill-will (byāpādaṃ) that ties one to the sense-sphere (kāmabhavā).  She will be reborn in the pure abodes (form-sphere, rūpabhavā), and be liberated there.

The final level is the Arahant who has additionally broken the five higher fetters of lust for both form-sphere and formless sphere (rāgaṃ), conceit (mānaṃ), restlessness (uddhaccaṃ), and ignorance (avijjaṃ), and is liberated here and now with residue.  She has no further becoming left and with the end of this life, she will enter Nibbāna without residue.

Four Bonds and Floods (yogā or oghā):

1.       Sensuality (kāmayogo)

2.       Existence (bhavayogo)

3.       Views (diṭṭhiyogo)

4.       Ignorance (avijjāyogo)

[From CDB 45.171 Ogha (Floods) Sutta and CDB 45.172 Yoga (Bonds) Sutta]

Elements - Four (mahābhūtā) and Six (dhātuyo):

Four: earth element, water element, fire element, air element

[From MLDB 28 Mahāhatthipadopama (Elephant’s Footprint) Sutta]

Six: earth element, water element, fire element, air element, space element, and consciousness element

[From MLDB 112 Chabbisodhana (The Sixfold Purity) Sutta]

Five Aggregates (pañca khandhā):

No.

Aggregate

Simile

1

Form (rupa)

Lump of Foam (pheṇapiṇḍaṃ)

2

Feeling (vedanā)

Water Bubble (udakapubbuḷaṃ)

3

Perception (saññā)

Mirage (marīcikā)

4

Volitional Formations (saṅkhārā)

Plantain Trunk (kadalikkhandhaṃ)

5

Consciousness (viññāna)

Magic trick (māyaṃ)

 [From CDB 22.95]

Five Faculties and Five Powers (pañca indriyāni and pañca balāni):

1.       Confidence (Saddhā): “And what, bhikkhus, is the faculty of faith?  Here, bhikkhus, the noble disciple is a person of faith, one who places faith in the enlightenment of the Tathāgata thus: ‘The Blessed One is an arahant, perfectly enlightened, accomplished in knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One.’

2.       Energy (vīriya): “And what, bhikkhus, is the faculty of energy?  Here, bhikkhus, the noble disciple dwells with energy aroused for the abandoning of unwholesome states and the acquisition of wholesome states; he is strong, firm in exertion, not shirking the responsibility of cultivating wholesome states.  This is called the faculty of energy.

3.       Mindfulness (sati): “And what, bhikkhus, is the faculty of mindfulness?  Here, bhikkhus, the noble disciple is mindful, possessing supreme mindfulness and discretion, one who remembers and recollects what was done and said long ago.  This is called the faculty of mindfulness.

4.       Concentration (samādhi): “And what, bhikkhus, is the faculty of concentration?  Here, bhikkhus, the noble disciple gains concentration, gains one-pointedness of mind, having made release the object.  This is called the faculty of concentration.

5.       Wisdom (paññā): “And what, bhikkhus, is the faculty of wisdom?  Here, bhikkhus, the noble disciple is wise; he possesses wisdom directed to arising and passing away, which is noble and penetrative, leading to the complete destruction of suffering.  This is called the faculty of wisdom”.

[From CDB 48.9 Paṭhamavibhaṅga (Analysis(1)) Sutta and CDB 50.1]

Five Hindrances (pañca nīvaraṇā or pañca āvaraṇā):

No.

Hindrance

Simile for hindrance

Simile for freedom from hindrance

1

sensual desire (kāmacchando)

a bowl of water mixed with lac, turmeric, blue dye, or crimson dye

release from debt

2

ill will (byāpādo)

a bowl of water being heated over a fire, bubbling and boiling

recovery from sickness

3

dullness and drowsiness (thina-middhaṃ)

a bowl of water covered over with algae and water plants

release from prison

4

restlessness and remorse (uddhacca-kukkuccaṃ)

a bowl of water stirred by the wind, rippling, swirling, churned into wavelets

release from slavery

5

doubt (vicikicchā)

a bowl of water that is cloudy, turbid, and muddy, placed in the dark

crossing a wilderness safely

[From NDB 5.193 Saṅgārava Sutta, simile for freedom from hindrance from MLDB 39.14 Mahāassapura Sutta]

Six Sense Bases (Saḷāyatana):

Internal: eye-base, ear-base, nose-base, tongue-base, body-base, and mind-base

External: form-base, sound-base, odor-base, flavor-base, tangible-base, and the mind-object-base

[From MLDB 137 Saḷāyatanavibhanga (The Exposition of the Sixfold Base) Sutta]

Seven Factors of Enlightenment (satta bojjhaṅgā):

1.       mindfulness (sati)

2.       discrimination of states (dhammavicaya)

3.       energy (vīriya)

4.       rapture (pīti)

5.       tranquility (passaddhi)

6.       concentration (samādhi)

7.       equanimity (upekkhā)