VERSE 252
My jet-black hair was the colour of [black] bees, and fell in ringlets, but [now] with old age it is like the fibres of hemp. Not mistaken are the words of the Truth-proclaimer [that bodily form is entirely unlasting and is vanquished by old age].
Kāḷakā bhamaravaṇṇasadisā vellitaggā mama muddhajā ahuṃ
Te jarāya sāṇavākasadisā saccavādivacanaṃ anaññathā
COMMENT
Ambapālī was born spontaneously in Vesāli. She was discovered at the root of a mango tree by a rajah’s gardener. Hence her name: ‘Mango Guardian’s Girl.’ She was so beautiful that many young princes vied for her hand. In order to end their strife they appointed her as a courtesan. On hearing a discourse from her son Vimalakoṇḍañña (see Th.v.64), Ambapālī became a bhikkhunī. Her enlightenment came from reflecting on the nature of her own body.
In translating this difficult poem it is clear to those who look that we have often accepted Norman’s advice and his suggested Pāli readings. It is also clear where we have rejected them. Where necessary we have made comments of our own. This is particularly the case where our parentheses need justifying, or where we differ from Norman. We have usually felt it unnecessary to repeat Norman’s comments. Interested readers will be obliged in any case to study Norman’s comments for themselves.
Norman says the poem is in rathoddhatā metre, and says ‘the structure of this metre is fixed within very narrow limits.’ Mrs Rhys Davids calls the metre ‘one of the more interesting varieties.’ This presumably attests to what Mrs Rhys Davids calls the author’s ‘poetic gifts.’
COMMENT
Saccavādivacanaṃ anaññathā: ‘Not mistaken are the words of the Truth-proclaimer [that bodily form is entirely unlasting and is vanquished by old age].’ Commentary: sabbaṃ rūpaṃ aniccaṃ jarābhibhūtantiādivacanaṃ.
VERSE 253
Covered in posies, my head was as fragrant as a sweet-smelling wickerwork box. Now in old age it smells like rabbit’s fur. Not mistaken are the words of the Truth-proclaimer [that bodily form is entirely unlasting and is vanquished by old age].
Vāsitova surabhi karaṇḍako pupphapūraṃ mama uttamaṅgaṃ ahu
Taṃ jarāy’atha sasalomagandhikaṃ saccavādivacanaṃ anaññathā
VERSE 254
My hair was as thick as a well-planted grove, made splendid by parting it with combs and pins; but here and there with old age it [has become] thin. Not mistaken are the words of the Truth-proclaimer [that bodily form is entirely unlasting and is vanquished by old age].
Kānanaṃ va sahitaṃ suropitaṃ kocchasūcivicitaggasobhitaṃ
Taṃ jarāya viralaṃ tahiṃ tahiṃ saccavādivacanaṃ anaññathā
COMMENT
Agga: ‘hair.’ Commentary: Kocchasūcivicitaggasobhitanti pubbe kocchena suvaṇṇasūciyā ca kesajaṭāvijaṭanena vicitaggaṃ hutvā sobhitaṃ.
VERSE 255
[My hair], adorned with exquisite golden pins, decorated with plaits, looked beautiful. But [now] with old age my head has balded. Not mistaken are the words of the Truth-proclaimer [that bodily form is entirely unlasting and is vanquished by old age].
Saṇhakaṇḍakasuvaṇṇamaṇḍitaṃ sobhate su veṇihi alaṅkataṃ
Taṃ jarāya khalitaṃ siraṃ kataṃ saccavādivacanaṃ anaññathā
COMMENT
Sobhate su: ‘it looked beautiful.’ Su turns a present tense into a past tense, says Norman.
VERSE 256
Formerly my eyebrows, like crescents well-painted by an artist, looked beautiful. But [now] with old age they droop with wrinkles. Not mistaken are the words of the Truth-proclaimer [that bodily form is entirely unlasting and is vanquished by old age].
Cittakārasukatā va lekhiyā sobhante su bhamukā pure mama
Tā jarāya valibhipalambitā saccavādivacanaṃ anaññathā
COMMENT
Sobhante: ‘look beautiful.’ Norman says ‘The editors who introduced [sobhare] did not realise that sobhate can be plural as well as singular if we assume that it stands for sobha(n)te.
VERSE 257
My eyes gleamed and sparkled like gems. My long [eyelashes] were coal black. But [now] pummelled by old age they do not look beautiful. Not mistaken are the words of the Truth-proclaimer [that bodily form is entirely unlasting and is vanquished by old age].
Bhassarā surucirā yathā maṇī nett’āhesuṃ abhinīla-m-āyatā
Te jarāya’bhihatā na sobhante saccavādivacanaṃ anaññathā
VERSE 258
In the bloom of my youth my nose looked beautiful like an exquisite hillock. But [now] with old age it [droops] like a moistened leather strap. Not mistaken are the words of the Truth-proclaimer [that bodily form is entirely unlasting and is vanquished by old age].
Saṇhatuṅgasadisī ca nāsikā sobhate su abhiyobbanaṃ pati
Sā jarāya upakūlitā viya saccavādivacanaṃ anaññathā
VERSE 259
My ears, like well-crafted and well-fashioned bracelets, looked beautiful. But [now] with old age they sag with creases. Not mistaken are the words of the Truth-proclaimer [that bodily form is entirely unlasting and is vanquished by old age].
Kaṅkaṇaṃ va sukataṃ suniṭṭhitaṃ sobhante su mama kaṇṇapāḷiyo
Tā jarāya valibhipalambitā saccavādivacanaṃ anaññathā
COMMENT
Kaṇṇapāḷiyo: ‘ears.’ DOP and PED (sv Kaṇṇa) say kaṇṇapāḷi means ‘earlobe,’ basing the conclusion on this single verse. But earlobes are not bracelet-shaped, and on the Chaṭṭhasaṅgāyana commentary to this word Norman says, ‘I do not understand the gloss.’ DOP and PED may not have understood it either.
VERSE 260
Formerly my teeth, [white] as the colour of the plantain bud, were beautiful. But [now] with old age they are broken and yellow. Not mistaken are the words of the Truth-proclaimer [that bodily form is entirely unlasting and is vanquished by old age].
Sattali-makula-vaṇṇa-sadisā sobhante su dantā pure mama
Te jarāya khaṇḍā ca pītakā saccavādivacanaṃ anaññathā
VERSE 261
Sweet was my song, like an Indian cuckoo dwelling in a forest glade [or] a woodland grove. But [now] with old age it falters again and again. Not mistaken are the words of the Truth-proclaimer [that bodily form is entirely unlasting and is vanquished by old age].
Kānanamhi vanasaṇḍacārinī kokilāva madhuraṃ nikūjitaṃ
Taṃ jarāya khalitaṃ tahiṃ tahiṃ saccavādivacanaṃ anaññathā
VERSE 262
Formerly my neck looked as beautiful as a well-polished conch shell. But [now] with old age it is wasted and hunched. Not mistaken are the words of the Truth-proclaimer [that bodily form is entirely unlasting and is vanquished by old age].
Saṇhakambu-r-iva suppamajjitā sobhate su gīvā pure mama
Sā jarāya bhaggā vināmitā saccavādivacanaṃ anaññathā
COMMENT
Bhaggā: ‘wasted.’ Commentary: Bhaggā vināmitā ti maṃsaparikkhayena vibhūtasirājālatāya bhaggā hutvā vinatā.
VERSE 263
Formerly both my arms, as [strong as] round door-bars, looked beautiful. But [now] with old age they are as weak as [the branches of a] trumpet-flower plant. Not mistaken are the words of the Truth-proclaimer [that bodily form is entirely unlasting and is vanquished by old age].
Vaṭṭapalighasadisopamā ubho sobhante su bāhā pure mama
Tā jarāy’abalikā va pāṭalī saccavādivacanaṃ anaññathā
COMMENT
Paligha: ‘door-bars.’ See Vin.2.154.
COMMENT
Pāṭalī: ‘[The branches of a] trumpet-flower plant.’ Commentary: Yathā pāṭalibbalitā ti jajjarabhāvena palitapāṭalisākhāsadisā, but Mrs. Rhys Davids reads phalita (fruit-bearing, i.e. drooping) not palita.
VERSE 264
Formerly my hands, adorned with exquisite golden finger rings, looked beautiful. But [now] with old age [my fingers] are like radishes. Not mistaken are the words of the Truth-proclaimer [that bodily form is entirely unlasting and is vanquished by old age].
Saṇhamuddikasuvaṇṇamaṇḍitā sobhante su hatthā pure mama
Te jarāya yathā mūlamūlikā saccavādivacanaṃ anaññathā
COMMENT
Mūlamūlikā: ‘radishes.’ Commentary: mūlakakaṇḍasadisā. This spelling is according to Norman. The radish ‘forms a structure varying in shape, among varieties, from spherical, through oblong, to long cylindrical or tapered’ (New Encyclopaedia Britannica).
VERSE 265
Formerly both my breasts―plump, rounded, squeezed together, and firm―looked beautiful. [But now with old age] they droop like empty water-bags. Not mistaken are the words of the Truth-proclaimer [that bodily form is entirely unlasting and is vanquished by old age].
Pīnavaṭṭa sahituggatā ubho sobhante su thanakā pure mama
Terindīva lambanti nodakā saccavādivacanaṃ anaññathā
COMMENT
Pīnavaṭṭa sahituggatā: ‘plump, rounded, squeezed together, and firm.’ Commentary: Pīnavaṭṭa sahituggatā ti pīnā vaṭṭā aññamaññaṃ sahitāva hutvā uggatā uddhamukhā.
VERSE 266
Formerly my body, like a polished sheet of gold, looked beautiful. [But now with old age] it is covered in fine wrinkles. Not mistaken are the words of the Truth-proclaimer [that bodily form is entirely unlasting and is vanquished by old age].
Kañcanassa phalakaṃ va sammaṭṭhaṃ sobhate su kāyo pure mama
So valihi sukhumāhi otato saccavādivacanaṃ anaññathā
VERSE 267
Formerly both my thighs, [as muscular] as elephant trunks, looked beautiful. But [now] with old age they are like bamboo stalks. Not mistaken are the words of the Truth-proclaimer [that bodily form is entirely unlasting and is vanquished by old age].
Nāgabhogasadisopamā ubho sobhante su ūrū pure mama
Te jarāya yathā veḷunāḷiyo saccavādivacanaṃ anaññathā
VERSE 268
Formerly my calves, adorned with exquisite golden anklets, looked beautiful. But [now] with old age they are as [skinny as] sesame stalks. Not mistaken are the words of the Truth-proclaimer [that bodily form is entirely unlasting and is vanquished by old age].
Saṇhanūpurasuvaṇṇamaṇḍitā sobhante su jaṅghā pure mama
Tā jarāya tiladaṇḍakā-r-iva saccavādivacanaṃ anaññathā
COMMENT
Tiladaṇḍakā-r-iva: ‘as [skinny as] sesame stalks.’ Commentary: Tiladaṇḍakārivā ti appamaṃsalohitattā kisabhāvena lūnāvasiṭṭhavisukkhatiladaṇḍakā viya ahesuṃ. The plant sesamum indicum grows from about 2 to 9 feet tall. Some have branches, others do not (New Encycopaedia Britannica).
VERSE 269
Formerly both my feet, as [soft and smooth] as [shoes] stuffed with cotton wool, looked beautiful. But [now] with old age they are cracked and wrinkled. Not mistaken are the words of the Truth-proclaimer [that bodily form is entirely unlasting and is vanquished by old age].
Tūlapuṇṇasadisopamā ubho sobhante su pādā pure mama
Te jarāya phuṭitā valimatā saccavādivacanaṃ anaññathā
COMMENT
Tūlapuṇṇasadisopamā: ‘as [shoes] filled with cotton wool.’ Commentary: Tūla-puṇṇa-sadisopamā ti mudu-siniddha-bhāvena simbali-tūla-puṇṇa-paliguṇṭhita-upāhana-sadisā.
COMMENT
Valimatā: ‘wrinkled.’ Commentary: valīmatā valimanto jātā.
VERSE 270
Such was [the appearance of] this body. [Now] it is withered, the abode of many miseries, an old house with its plaster fallen off. Not mistaken are the words of the Truth-proclaimer [that bodily form is entirely unlasting and is vanquished by old age].
Ediso ahu ayaṃ samussayo jajjaro bahudukkhānamālayo
So palepapatito jarāgharo saccavādivacanaṃ anaññathā
COMMENT
Ediso ahu ayaṃ samussayo: ‘Such was [the appearance of] this body.’ Commentary: Ediso ti evarūpo.
VERSE 271
[Father:]
‘Honourable daughter, you fell asleep saying, “Ascetics.” You wake up saying, “Ascetics.” You indeed glorify ascetics. Surely you will become an ascetic.
Samaṇā ti bhoti tvaṃ sayasi samaṇā ti paṭibujjhasi
Samaṇānameva kittesi samaṇī nūna bhavissasi
COMMENT
Rohiṇī was daughter of a wealthy brahman in Vesālī, and already a stream-enterer when this conversation took place.
COMMENT
Bhoti: ‘honourable daughter.’ Vocative of bhavant.
VERSE 272
‘You offer abundant food and drink to ascetics. Rohiṇī, now I ask you [this]: Why are ascetics beloved to you?
Vipulaṃ annañca pānañca samaṇānaṃ payacchasi
Rohiṇīdāni pucchāmi kena te samaṇā piyā
VERSE 273
‘They want no work. They are lazy. They live on others’ offerings. They are full of expectations [for food, clothing, and so on]. They yearn for what is tasty. [So] why are ascetics beloved to you?’
Akammakāmā alasā paradattūpajīvino
Āsaṃsukā sādukāmā kena te samaṇā piyā
COMMENT
Āsaṃsukā: ‘full of expectations [for food, clothing, and so on].’ Commentary: Āsaṃsukāti tato eva ghāsacchādanādīnaṃ āsīsanakā.
VERSE 274
[Rohiṇī:]
‘For a long time indeed, father, you have questioned me about ascetics. To you I will glorify their wisdom, virtue, and application [to the practice].
Cirassaṃ vata maṃ tāta samaṇānaṃ paripucchasi
Tesaṃ te kittayissāmi paññāsīlaparakkamaṃ
COMMENT
Parakkamaṃ: ‘application [to the practice].’ See IGPT sv Parakkama.
VERSE 275
‘They yearn to work. They are energetic. They are doers of the best work. They abandon attachment and hatred. Therefore are ascetics beloved to me.
Kammakāmā analasā kammaseṭṭhassa kārakā
Rāgaṃ dosaṃ pajahanti tena me samaṇā piyā
VERSE 276
‘They shake off the three origins of unvirtuousness. They are pure in conduct. All their accumulated demerit is abandoned. Therefore are ascetics beloved to me.
Tīṇi pāpassa mūlāni dhunanti sucikārino
Sabbaṃ pāpaṃ pahīnesaṃ tena me samaṇā piyā
COMMENT
Tīṇi pāpassa mūlāni: ‘the three origins of unvirtuousness.’ Commentary: Tīṇi pāpassa mūlānī ti lobhadosamohasaṅkhātāni akusalassa tīṇi mūlāni. Compare:
• Three origins of what is spiritually unwholesome: Greed is an origin of what is spiritually unwholesome. Hatred is an origin of what is spiritually unwholesome. Undiscernment of reality is an origin of what is spiritually unwholesome.
☸ Tīni akusalamūlāni: lobho akusalamūlaṃ doso akusalamūlaṃ moho akusalamūlaṃ (D.3.214).
COMMENT
Pāpaṃ: ‘accumulated demerit.’ See IGPT sv Pāpaka.
VERSE 277
‘Their bodily conduct is pure. Likewise their verbal conduct. Their mental conduct is pure. Therefore are ascetics beloved to me.
Kāyakammaṃ suci nesaṃ vacīkammañca tādisaṃ
Manokammaṃ suci nesaṃ tena me samaṇā piyā
VERSE 278
‘They are free of [the three] spiritual stains. They are spiritually purified inside and out. They are as pure as mother-of-pearl. They are full of bright spiritual qualities. Therefore are ascetics beloved to me.
Vimalā saṅkhamuttā va suddhā santarabāhirā
Puṇṇā sukkehi dhammehi tena me samaṇā piyā
COMMENT
Vimalā: ‘free of [the three] spiritual stains.’ Commentary: rāgādimalarahitā. Mala Sutta: Tīṇimāni bhikkhave malāni. Katamāni tīṇi? Rāgo malaṃ. Doso malaṃ. Moho malaṃ (S.5.57).
COMMENT
Suddhā santarabāhirā: ‘spiritually purified inside and out.’ Perhaps explained with the following quote:
• Dasahi bhikkhave dhammehi samannāgato puggalo visujjhati. Katamehi dasahi: Pāṇātipātā paṭivirato hoti adinnādānā paṭivirato hoti kāmesu micchācārā paṭivirato hoti musāvādā paṭivirato hoti pisunāya vācāya paṭivirato hoti pharusāya vācāya paṭivirato hoti samphappalāpā paṭivirato hoti anabhijjhālū hoti avyāpannacitto hoti sammā diṭṭhiko hoti imehi kho bhikkhave dasahi dhammehi samannāgato puggalo visujjhatīti (A.5.282).
We therefore translate suddhā twice. In the second case we say ‘pure’ to enable the comparison with mother-of-pearl.
COMMENT
Sukkehi dhammehi: ‘bright spiritual qualities.’ See IGPT sv Kaṇha.
VERSE 279
‘They are learned, experts in the teaching, noble, living righteously. They explain the meaning and significance [of the teaching]. Therefore are ascetics beloved to me.
Bahussutā dhammadharā ariyā dhammajīvino
Atthaṃ dhammañca desenti tena me samaṇā piyā
COMMENT
Atthaṃ dhammañca: ‘the meaning and significance [of the teaching].’ We justify the parenthesis with the following quote:
• When a teacher... explains the teaching [the bhikkhu] accordingly realises the meaning and significance of the teaching
☸ Yathā yathā āvuso bhikkhuno satthā dhammaṃ deseti... tathā tathā so tasmiṃ dhamme atthappaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca (D.3.242).
See IGPT sv Attha and Dhamma.
VERSE 280
‘They are learned, experts in the teaching, noble, living righteously. They explain the meaning and significance [of the teaching]. They have undistracted minds. They are mindful. Therefore are ascetics beloved to me.
Bahussutā dhammadharā ariyā dhammajīvino
Ekaggacittā satimanto tena me samaṇā piyā
VERSE 281
‘They go to places of physical seclusion. They are mindful. Their speech is pithy. They are not vain. They discern the end of suffering. Therefore are ascetics beloved to me.
Dūraṅgamā satimanto mantabhāṇī anuddhatā
Dukkhassantaṃ pajānanti tena me samaṇā piyā
COMMENT
Dūraṅgamā: ‘They go to places of physical seclusion.’ Commentary: Dūraṅgamā ti araññagatā manussūpacāraṃ muñcitvā dūraṃ gacchantā iddhānubhāvena vā yathārucitaṃ dūraṃ ṭhānaṃ gacchantī ti dūraṅgamā.
COMMENT
Mantabhāṇī: ‘Their speech is pithy.’ See IGPT sv Mantabhāṇin.
COMMENT
Anuddhatā: ‘They are not vain.’ See IGPT sv Uddhacca.
COMMENT
Dukkhassantaṃ: ‘the end of suffering.’ To be explained via this quote:
• He discerns thus: ‘The many diverse kinds of suffering that arise in the world [headed by] old age and death: this suffering has attachment as its basis, attachment as its origin; it is generated and produced by attachment. When there is attachment, old age and death arise. Without attachment, old age and death do not arise.
☸ evaṃ pajānāti yaṃ kho idaṃ anekavidhaṃ nānāppakārakaṃ dukkhaṃ loke uppajjati jarāmaraṇaṃ idaṃ kho dukkhaṃ upadhinidānaṃ upadhisamudayaṃ upadhijātikaṃ upadhipabhavaṃ upadhismiṃ sati jarāmaraṇaṃ hoti upadhismiṃ asati jarāmaraṇaṃ na hotī ti (S.2.108).
VERSE 282
‘From whatever village they depart they do not look back at anything [with concern]. They leave truly free of concern. Therefore are ascetics beloved to me.
Yasmā gāmā pakkamanti nāvalokenti kiñcanaṃ
Anapekkhāva gacchanti tena me samaṇā piyā
COMMENT
Nāvalokenti kiñcanaṃ: ‘they do not look back at anything [with concern].’ DOP (sv Avaloketi): ‘looks at, regards, looks back.’ Commentary: Na vilokenti kiñcanan ti yato gāmato pakkamanti tasmiṃ gāme kañci sattaṃ vā saṅkhāraṃ vā apekkhāvasena na olokenti atha kho pana anapekkhāva gacchanti pakkamanti.
COMMENT
Anapekkhāva: ‘truly free of concern.’ See IGPT sv Apekkhā.
VERSE 283
‘They do not put receipts [of food] into a grain container, or a jar, or a pot, but seek what is already cooked. Therefore are ascetics beloved to me.
Na te saṃ koṭṭhe openti na kumbhiṃ na khaḷopiyaṃ
Pariniṭṭhitamesānā tena me samaṇā piyā
COMMENT
Saṃ: Norman renders saṃ as ‘property’. But by context it stands for ‘receipts [of food].’
VERSE 284
‘They do not accept gold, coined or uncoined, or silver. They survive on whatever turns up. Therefore are ascetics beloved to me.
Na te hiraññaṃ gaṇhanti na suvaṇṇaṃ na rūpiyaṃ
Paccuppannena yāpenti tena me samaṇā piyā
COMMENT
Rūpiyaṃ: ‘silver.’ Commentary: Rūpiyan ti rajataṃ.
VERSE 285
‘Those who have gone forth [into the ascetic life] are from various families and various countries. [Nonetheless] they are beloved to each other. Therefore are ascetics beloved to me.’
Nānākulā pabbajitā nānājanapadehi ca
Aññamaññaṃ piyāyanti tena me samaṇā piyā
VERSE 286
[Father:]
‘Honourable daughter, certainly for our benefit you were born into our family, Rohiṇī. You have faith in the Buddha, the teaching, and the community of the Blessed One’s [noble] disciples, and have deep respect [for them].
Atthāya vata no bhoti kule jātāsi rohiṇī
Saddhā buddhe ca dhamme ca saṅghe ca tibbagāravā
VERSE 287
‘You indeed discern this unsurpassed field of merit. These ascetics will receive our gifts, too. For a large almsgiving ceremony will be arranged by us for these [ascetics].’
Tuvaṃ hetaṃ pajānāsi puññakkhettaṃ anuttaraṃ
Amhampi ete samaṇā paṭigaṇhanti dakkhiṇaṃ
Patiṭṭhito hettha yañño vipulo no bhavissati
COMMENT
Ettha: ‘for these [ascetics].’ Commentary: Etthā ti etesu samaṇesu.
VERSE 288
[Rohiṇī:]
‘If you are afraid of suffering, if suffering is disagreeable to you, go to the Buddha for refuge, one of excellent qualities, and to the teaching, and to the community of the Blessed One’s [noble] disciples. Undertake the precepts. That will be for your benefit.’
Sace bhāyasi dukkhassa sace te dukkhamappiyaṃ
Upehi saraṇaṃ buddhaṃ dhammaṃ saṅghañca tādinaṃ
Samādiyāhi sīlāni taṃ te atthāya hehiti
VERSE 289
[Father:]
‘I go to the Buddha for refuge, one of excellent qualities, and to the teaching, and to the community of the Blessed One’s [noble] disciples. I undertake the precepts. That will be for my benefit.’
Upemi saraṇaṃ buddhaṃ dhammaṃ saṅghañca tādinaṃ
Samādiyāmi sīlāni taṃ me atthāya hehiti
VERSE 290
[The father’s declaration of arahantship:]
‘Formerly I was Brahmā’s offspring, now I am a Brahman indeed, a master of the three final knowledges, fully versed in profound knowledge, one who is blessed with profound knowledge, spiritually cleansed.’
Brahmabandhu pure āsiṃ so idānimhi brāhmaṇo
Tevijjo sottiyo camhi vedagū camhi nahātako
COMMENT
The father’s arahantship followed his ordination as a bhikkhu. Rohiṇī, likewise, became a bhikkhunī and an arahant.
VERSE 291
[Kāḷa Upaka:]
Formerly I carried the staff [of an Ājīvaka ascetic]. Now I am a deer hunter. Because of [sensuous] desire I have not been able to go from the terrible mire [of sensuous pleasures] to the Far Shore.
Laṭṭhihattho pure āsi so dāni migaluddako
Āsāya palipā ghorā nāsakkhi pārametave
COMMENT
Kāḷa Upaka was the Ājīvaka ascetic who had met the Buddha who was walking to Benares shortly after his enlightenment. The reason the Buddha had chosen not to fly, says the commentary, was so he could meet Upaka. At that meeting the Buddha had told Upaka:
• I have conquered [all] unvirtuous, [spiritually unwholesome] factors, therefore, Upaka, I am a Conqueror.
☸ Jitā me pāpakā dhammā tasmāhaṃ upakā jino ti (M.1.171).
Upaka had replied, ‘It may be so, friend’ (huveyyapāvuso ti), and, shaking his head, had taken a side track (M.1.171). The side track took him towards Cāpā, a hunter’s daughter living in the village of Nālā. She became first his wife and later his tormentor, driving him back to the ascetic life. Thus, for a while, Upaka ended up as a hunter.
COMMENT
Palipā: ‘mire [of sensuous pleasures].’ Commentary: Palipāti kāmapaṅkato diṭṭhipaṅkato ca. Compare:
• ‘Mud’ is an epithet for sensuous pleasures... this mire
☸ paṅko ti kāmānametaṃ adhivacanaṃ... imaṃ palipaṃ (A.4.290).
COMMENT
Etave: ‘to go.’ Commentary: etuṃ gantuṃ.
VERSE 292
Thinking me completely intoxicated with her, Cāpā has amused our son [by mocking my transformation from ascetic to hunter]. Having destroyed my bondage to Cāpā I will again go forth [into the ascetic life].
Sumattaṃ maṃ maññamānā cāpā puttamatosayi
Cāpāya bandhanaṃ chetvā pabbajissaṃ punapahaṃ
COMMENT
Puttamatosayi: ‘amused our son [by mocking my transformation from ascetic to hunter].’ Commentary: Cāpā puttamatosayī ti migaluddassa dhītā cāpā ājīvakassa puttā tiādinā maṃ ghaṭṭentī puttaṃ tosesi keḷāyasi. Commentary: Cāpā tassa rodanakāle upakassa putta ājīvakassa putta maṃsahārakassa putta mā rodi mā rodī tiādinā puttatosanagītena upakaṃ uppaṇḍesi.
VERSE 293
[Cāpā:]
‘Do not be angry with me, great hero. Do not be angry with me, great sage. There is surely no purity for one overcome by anger, so how could there be austerity?’
Mā me kujjhi mahāvīra mā me kujjhi mahāmuni
Na hi kodhaparetassa suddhi atthi kuto tapo
VERSE 294
[Kāḷa Upaka:]
‘I shall indeed leave Nālā. Who would live in Nālā? At Nālā, with their bodily forms, women hold captive ascetics who [are trying to] live righteously.’
Pakkamissaṃ va nāḷāto kodha nāḷāya vacchati
Bandhanti itthī rūpena samaṇe dhammajīvino
VERSE 295
[Cāpā:]
‘Come, Kāḷa. Turn back. Enjoy sensuous pleasures as before. I, and whatever relatives I have, will be under your control.’
Ehi kāḷa nivattassu bhuñja kāme yathā pure
Ahañca te vasīkatā ye ca me santi ñātakā
VERSE 296
[Kāḷa Upaka:]
‘If a quarter of this were as you tell me, Cāpā, for a man in love with you it would be truly wonderful.’
Etto cāpe catubbhāgaṃ yathā bhāsasi tvañca me
Tayi rattassa posassa uḷāraṃ vata taṃ siyā
COMMENT
Ca: ‘if.’ See Norman’s note.
VERSE 297
[Cāpā:]
‘Kāḷa, being as beautiful as a burgeoning acacia tree in flower on a mountaintop, or as a blossoming dālima creeper, or as a trumpet-flower plant on an island,
Kāḷaṅginiṃ va takkāriṃ pupphitaṃ girimuddhani
Phullaṃ dālimalaṭṭhiṃva anto dīpeva pāṭaliṃ
COMMENT
Taṃ maṃ rūpavatiṃ santiṃ: ‘being as beautiful.’ These words occur in the next verse. For taṃ maṃ, see Norman’s notes.
VERSE 298
‘with my body smeared with yellow sandalwood paste, and wearing my finest muslin garments, why, leaving me behind, are you going?’
Haricandanalittaṅgiṃ kāsikuttamadhāriniṃ
Taṃ maṃ rūpavatiṃ santiṃ kassa ohāya gacchasi
COMMENT
Kassa: ‘why.’ Commentary: Kassa ohāya gacchasī ti kassa nāma sattassa kassa vā hetuno kena kāraṇena ohāya pahāya pariccajitvā gacchasi.
VERSE 299
[Kāḷa Upaka:]
‘By your charming bodily form [you wish to catch me], just as a fowler wishes to catch a bird. But you will not snare me.’
Sākuntikova sakuṇiṃ yathā bandhitumicchati
Āharimena rūpena na maṃ tvaṃ bādhayissasi
VERSE 300
[Cāpā:]
‘But this, my child offspring, Kāḷa, fathered by you, why, abandoning me with a child, are you going?’
Imañca me puttaphalaṃ kāḷa uppāditaṃ tayā
Taṃ maṃ puttavatiṃ santiṃ kassa ohāya gacchasi
VERSE 301
[Kāḷa Upaka:]
‘Wise men renounce their children, their relatives, and their wealth. Great heroes go forth [into the ascetic life] like an elephant bursting its bonds.’
Jahanti putte sappaññā tato ñātī tato dhanaṃ
Pabbajanti mahāvīrā nāgo chetvāva bandhanaṃ
VERSE 302
[Cāpā:]
‘I might knock this son of yours to the ground with a stick or a dagger right this second. Out of grief for your son, you will not leave.’
Idāni te imaṃ puttaṃ daṇḍena churikāya vā
Bhūmiyaṃ va nisumbheyyaṃ puttasokā na gacchasi
COMMENT
Idāni... va: ‘right this second.’ We follow Norman in reading va not vā, taking it for eva.
VERSE 303
[Kāḷa Upaka:]
‘[Even] if you give our son to the jackals and dogs you will not make me return [to lay life] again, you wretch.’
Sace puttaṃ siṅgālānaṃ kukkurānaṃ padāhisi
Na maṃ puttakate jammi punarāvattayissasi
COMMENT
Punarāvattayissasi: ‘make me return [to lay life] again.’ We parenthesise from the equivalent phrase hīnāyāvattati, to return to lay life.
VERSE 304
[Cāpā:]
‘Well, then. Fare you well. Where will you go, Kāḷa? To which village, town, city, or capital city?’
Handa kho dāni bhaddan te kuhiṃ kāḷa gamissasi
Katamaṃ gāmaṃ nigamaṃ nagaraṃ rājadhāniyo
VERSE 305
[Kāḷa Upaka:]
‘Formerly I was a teacher with a large group of students, not an ascetic though thinking myself an ascetic. I wandered from village to village, to cities and capital cities.
Ahumha pubbe gaṇino assamaṇā samaṇamānino
Gāmena gāmaṃ vicarimha nagare rājadhāniyo
COMMENT
Ahumha: ‘I was.’ Here Kāḷa calls himself ‘we’; in the next verse ‘I’; and in verse 308 both.
COMMENT
Gaṇino: ‘a teacher with a large group of students.’ Gaṇin: ‘a teacher who has a large attendance of disciples’ (PED).
VERSE 306
‘[But now things will be different], because this Blessed One, the Buddha nearby the Nerañjara River, explains a teaching to living beings for the abandonment of all suffering. I shall go to his presence. He will be my teacher.’
Eso hi bhagavā buddho nadiṃ nerañjaraṃ pati
Sabbadukkhappahānāya dhammaṃ deseti pāṇinaṃ
Tassāhaṃ santikaṃ gacchaṃ so me satthā bhavissati
VERSE 307
[Cāpā:]
‘Well then, please convey my respects to the unsurpassed Saviour of the World. Having circled him rightwards please offer him a gift [from me].’
Vandanaṃ dāni vajjāsi lokanāthaṃ anuttaraṃ
Padakkhiṇañca katvāna ādiseyyāsi dakkhiṇaṃ
VERSE 308
[Kāḷa Upaka:]
‘This is indeed allowable for me, in the way you explain to me. I shall convey your respects to the unsurpassed Saviour of the World. Having circled him rightwards I will offer him a gift [from you].’
Etaṃ kho labbhamamhehi yathā bhāsasi tvañca me
Vandanaṃ dāni te vajjaṃ lokanāthaṃ anuttaraṃ
Padakkhiṇañca katvāna ādisissāmi dakkhiṇaṃ
VERSE 309
[Early textual editors:]
And then Kāḷa set out for the Nerañjara River. He saw the Perfectly Enlightened One explaining the path to the Deathless.
Tato ca kāḷo pakkāmi nadiṃ nerañjaraṃ pati
So addasāsi sambuddhaṃ desentaṃ amataṃ padaṃ
COMMENT
‘[Early textual editors:]’: see comment on verses 119-121.
VERSE 310
[Namely:] suffering, the origin of suffering, the transcendence of suffering, and the noble eightfold path leading to the subsiding of suffering.
Dukkhaṃ dukkhasamuppādaṃ dukkhassa ca atikkamaṃ
Ariyaṃ c’aṭṭhaṅgikaṃ maggaṃ dukkhūpasamagāminaṃ
VERSE 311
He venerated his feet, circled him rightwards, offered [a gift] from Cāpā, and went forth into the ascetic life [and soon passed away as a non-returner]. The three final knowledges are attained [by him in Avihā]. He has fulfilled the Buddha’s training system.
Tassa pādāni vanditvā katvāna naṃ padakkhiṇaṃ
Cāpāya ādisitvāna pabbajiṃ anagāriyaṃ
Tisso vijjā anuppattā kataṃ buddhassa sāsanaṃ
COMMENT
Pabbajiṃ anagāriyaṃ tisso vijjā anuppattā: ‘and went forth into the ascetic life [and soon passed away as a non-returner]. The three final knowledges are attained [by him in Avihā].
1) Commentary: So pabbajito satthu santike kammaṭṭhānaṃ gahetvā bhāvanaṃ anuyuñjanto na cirasseva anāgāmiphale patiṭṭhāya kālaṃ katvā avihesu nibbatto, nibbattakkhaṇeyeva arahattaṃ pāpuṇi.
2) Upaka’s arahantship was announced to the Buddha by the deva Ghaṭīkāra: Avihaṃ upapannāse vimuttā satta bhikkhavo... upako (S.1.35).
As for Cāpā, being disheartened by Upaka’s departure, she gave her son into her father’s keeping, renounced the world at Sāvatthī, and attained arahantship.
VERSE 312
[Sujāta, Sundarī’s father, to the bhikkhunī arahant Vāseṭṭhī:]
‘Honourable lady, formerly [when] allowing your [seven] sons who had died to be eaten [by animals in the charnel ground], you suffered exceedingly day and night.
Petāni bhoti puttāni khādamānā tuvaṃ pure
Tuvaṃ divā ca ratto ca atīva paritappasi
COMMENT
Vāseṭṭhī: the death of her last son utterly deranged her. See verses 133-138.
COMMENT
Sujāta, a brahman from Benares, was in grief over the death of his son.
VERSE 313
‘But today, brahman lady Vāseṭṭhī, having allowed all your seven children to be eaten, why do you not mightily suffer?’
Sājja sabbāni khāditvā sattaputtāni brāhmaṇī
Vāseṭṭhi kena vaṇṇena na bāḷhaṃ paritappasi
COMMENT
Sājja: ‘today... you.’ For sā with second person verb, see Norman’s note on verse 24.
VERSE 314
[Vāseṭṭhī:]
‘Many hundreds of children, both mine and yours, and hundreds of groups of relatives have been eaten in the past, brahman.
Bahūni puttasatāni ñātisaṅghasatāni ca
Khāditāni atītaṃse mama tuyhañca brāhmaṇa
VERSE 315
‘Knowing the deliverance from birth and death I do not grieve or weep; nor do I suffer.’
Sāhaṃ nissaraṇaṃ ñatvā jātiyā maraṇassa ca
Na socāmi na rodāmi na cāpi paritappayiṃ
VERSE 316
[Sujāta:]
‘You make such a truly extraordinary declaration, Vāseṭṭhī. Through understanding whose teaching do you make such a statement?’
Abbhutaṃ vata vāseṭṭhi vācaṃ bhāsasi edisiṃ
Kassa tvaṃ dhammamaññāya giraṃ bhāsasi edisiṃ
VERSE 317
[Vāseṭṭhī:]
‘That Perfectly Enlightened One, brahman, near the city of Mithilā explains a teaching to living beings for the abandonment of all suffering.
Esa brāhmaṇa sambuddho nagaraṃ mithilaṃ pati
Sabbadukkhappahānāya dhammaṃ desesi pāṇinaṃ
COMMENT
Mithilaṃ pati: ‘near the city of Mithilā.’ In her own verses Vāseṭṭhī says:
• Then I saw the Sublime One near the city of Mithilā.
☸ Athaddasāsiṃ sugataṃ nagaraṃ mithilaṃ pati (Thī.v.135).
Mithilā was the capital of Videha, part of the Vajjian federation.
VERSE 318
‘Having heard that arahant’s teaching for the liberation from attachment, brahman, on understanding the true teaching I there [and then] expelled the grief for my sons.’
Tassa brāhmaṇa arahato dhammaṃ sutvā nirupadhiṃ
Tattha viññātasaddhammā puttasokaṃ vyapānudiṃ
COMMENT
Dhammaṃ nirupadhiṃ: ‘teaching for the liberation from attachment.’ Norman says, ‘I assume that to describe the dhamma as nirupadhi means that it is regarded as removing the basis for rebirth.’ Compare:
• One who is free of attachment does not grieve.
☸ na hi so socati yo nirupadhī ti (S.1.107-8).
See IGPT sv Upadhi.
VERSE 319
[Sujāta:]
‘I, too, will approach the city of Mithilā. Perhaps that Blessed One might free me from all suffering.’
So ahampi gamissāmi nagaraṃ mithilaṃ pati
Appeva maṃ so bhagavā sabbadukkhā pamocaye
VERSE 320
[Early textual editors:]
The brahman saw the Buddha who is freed [from individual existence] and free of attachment. The Sage, who has gone beyond this [wretched] suffering, explained the teaching to him.
Addasa brāhmaṇo buddhaṃ vippamuttaṃ nirupadhiṃ
Svassa dhammamadesesi muni dukkhassa pāragū
COMMENT
‘[Early textual editors:]’: see comment on verses 119-121.
COMMENT
Svassa: ‘The... this [wretched].’ We translate this as so+assa, and link so+muni, and assa+dukkhassa, where assa is the genitive of ayaṃ. Ayaṃ can be tinged with contempt, say the dictionaries. Imaṃ has ‘a touch of (often sarcastic) characterisation,’ says PED (sv Ayaṃ). DOP (sv Idaṃ) says: ‘such, like that (often implying contempt).’
VERSE 321
[Namely:] suffering, the origin of suffering, the transcendence of suffering, and the noble eightfold path leading to the subsiding of suffering.
Dukkhaṃ dukkhasamuppādaṃ dukkhassa ca atikkamaṃ
Ariyaṃ c’aṭṭhaṅgikaṃ maggaṃ dukkhūpasamagāminaṃ
VERSE 322
On understanding the true teaching he there [and then] found pleasure in going forth [into the ascetic life]. Within three days Sujāta attained the three final knowledges.
Tattha viññātasaddhammo pabbajjaṃ samarocayi
Sujāto tīhi rattīhi tisso vijjā aphassayi
VERSE 323
[Sujāta to his coachman:]
‘Come here, coachman. Go [back to Benares]. Take back this carriage. Bid the brahman lady good health and say, “The brahman has now gone forth [into the ascetic life]. Within three days Sujāta attained the three final knowledges.”’
Ehi sārathi gacchāhi rathaṃ niyyādayāhimaṃ
Ārogyaṃ brāhmaṇiṃ vajjā pabbajito dāni brāhmaṇo
Sujāto tīhi rattīhi tisso vijjā aphassayi
VERSE 324
[Early textual editors:]
Then the coachman took the carriage and a thousand [coins], too. [On arriving in Benares] he bid the brahman lady good health and said, ‘The brahman has now gone forth [into the ascetic life]. Within three days Sujāta attained the three final knowledges.’
Tato ca rathamādāya sahassañcāpi sārathi
Ārogyaṃ brāhmaṇivoca pabbaji dāni brāhmaṇo
Sujāto tīhi rattīhi tisso vijjā aphassayi
COMMENT
Sahassañcāpi: ‘thousand [coins].’ Commentary: kahāpaṇasahassañcāpi.
VERSE 325
[Sundarī’s mother:]
‘Knowing [from you] that the brahman is [now] a master of the three final knowledges, I give you this horse, this carriage, a thousand [coins], and a full bowl [of food], too.’
Etaṃ cāhaṃ assarathaṃ sahassaṃ cāpi sārathi
Tevijjaṃ brāhmaṇaṃ ñatvā puṇṇapattaṃ dadāmi te
COMMENT
Tevijjaṃ: ‘a master of the three final knowledges.’ See IGPT sv Tevijja.
VERSE 326
[Coachman:]
‘Keep the horse, the carriage, and the thousand [coins], too, brahman lady. I will go forth [into the ascetic life] in the presence of the one of excellent wisdom.’
Tuyheva hotvassaratho sahassaṃ cāpi brāhmaṇi
Ahampi pabbajissāmi varapaññassa santike
VERSE 327
[Sundarī’s mother to Sundarī:]
‘Renouncing his elephants, cows, horses, jewellery, earrings, and this opulence, this house with its wealth, your father has gone forth [into the ascetic life]. Enjoy your [new] riches, Sundarī. You are the family’s heiress.’
Hatthī gavassaṃ maṇikuṇḍalañca phītañcimaṃ gahavibhavaṃ pahāya
Pitā pabbajito tuyhaṃ bhuñja bhogāni sundari tuvaṃ dāyādikā kule
VERSE 328
[Sundarī:]
‘Renouncing his elephants, cows, horses, jewellery, earrings, and this delightful house with its wealth, my father has gone forth [into the ascetic life], tormented by grief [over the death of] his son. I, too, shall go forth [into the ascetic life], tormented by grief [over the death of] my brother.’
Hatthī gavassaṃ maṇikuṇḍalañca rammaṃ cimaṃ gahavibhavaṃ pahāya
Pitā pabbajito mayhaṃ puttasokena aṭṭito
Ahampi pabbajissāmi bhātusokena aṭṭitā
VERSE 329
[Sundarī’s mother:]
‘May you achieve the objective you long for, Sundarī. [As an ascetic you will have] leftover scraps as almsfood and discarded cloth [for rag-robes]. Making do with these [you will be] free of perceptually obscuring states in the hereafter.’
So te ijjhatu saṅkappo yaṃ tvaṃ patthesi sundarī
Uttiṭṭhapiṇḍo uñcho ca paṃsukūlañca cīvaraṃ
Etāni abhisambhontī paraloke anāsavā
COMMENT
Paṃsukūlañca cīvaraṃ: ‘discarded cloth [for rag-robes].’ PED calls this ‘rags from a dust heap.’ But in the Visuddhimagga’s list of 33 sources of discarded cloth (Vism.62), ‘dust-heap’ comes only fourth. The list begins: a charnel ground, a shop, a street, a midden. Our term encompasses all these possibilities. So in the context of charnel grounds our translation works, where PED’s would not:
• At one time a certain bhikkhu went to a charnel ground and took discarded cloth [for rag-robes] from a fresh corpse
☸ Tena kho pana samayena aññataro bhikkhu susānaṃ gantvā abhinne sarīre paṃsukūlaṃ aggahesi (Vin.3.58).
Paṃsukūla can also mean the rag-robe itself:
• He looks glorious in rag-robes. He is like a lion in a mountain cave.
☸ Sobhati paṃsukūlena sīho va girigabbhare (Th.v.1081).
COMMENT
Paraloke anāsavā: ‘[you will be] free of perceptually obscuring states in the hereafter.’ Sundarī’s mother seems not to have understood that when her husband proclaimed that he was a master of the three final knowledges, it meant he was already free of perceptually obscuring states in this lifetime. It would have been more rational to wish the same rapid success on Sundarī. The three final knowledges are:
1) the final knowledge: the knowledge through recalling of past lives
☸ pubbenivāsānussati ñāṇaṃ vijjā
2) the final knowledge: knowledge of the transmigration of beings
☸ sattānaṃ cutūpapāte ñāṇaṃ vijjā
3) the final knowledge: the knowledge of the destruction of perceptually obscuring states.
☸ āsavānaṃ khaye ñāṇaṃ vijjā (D.3.275).
VERSE 330
[Sundarī to Vāseṭṭhī:]
‘Whilst [still] a sikkhamānā, noble lady, my divine eye is purified. I know my past lives, where I lived before.
Sikkhamānāya me ayye dibbacakkhu visodhitaṃ
Pubbenivāsaṃ jānāmi yattha me vusitaṃ pure
COMMENT
Sikkhamānāya: ‘whilst [still] a sikkhamānā.’ For sikkhamānā, see comment on verse 2.
VERSE 331
‘With your help, O excellent elder sister, O beauty of the community of bhikkhunīs, the three final knowledges are attained. I have fulfilled the Buddha’s training system.
Tuvaṃ nissāya kalyāṇī therī saṅghassa sobhaṇe
Tisso vijjā anuppattā kataṃ buddhassa sāsanaṃ
COMMENT
Nissāya: ‘help.’ See IGPT sv Nissaya.
COMMENT
Kalyāṇī: ‘excellent.’ See IGPT sv Kalyāṇa.
COMMENT
Saṅghassa: ‘community of bhikkhunīs.’ See IGPT sv Saṅgha.
VERSE 332
‘Permit me, noble lady: I wish to go to Sāvatthī. I will roar the lion’s roar [of my accomplishment] in the presence of the best of [the five] Buddhas [in this fortunate universal cycle].’
Anujānāhi me ayye icche sāvatthiṃ gantave
Sīhanādaṃ nadissāmi buddhaseṭṭhassa santike
COMMENT
Ayye: ‘noble lady.’ The contracted form of ariya, says PED.
COMMENT
Buddhaseṭṭhassa: ‘the best of [the five] Buddhas [in this fortunate universal cycle].’ Pañcaseṭṭho occurs at Sn.v.355 and Th.v.1275. The present universal cycle is called ‘fortunate’ (bhaddakappa, D.2.2) because five Buddhas will have arisen in it: Buddha Kakusandha, Buddha Konāgamana, Buddha Kassapa, Buddha Gotama, and, in due course, Buddha Metteyya. Pañcaseṭṭho corresponds to buddhaseṭṭha. Norman credits Horner for solving this puzzle. For notes on universal cycles, see IGPT sv Kappa. For the Buddha’s rejection of the idea that he was necessarily the best of the Buddhas, see the Sampasādaniya Sutta (D.3.99):
☸ Uḷārā kho te ayaṃ sāriputta āsabhī vācā bhāsitā ekaṃso gahito sīhanādo nadito evaṃ pasanno ahaṃ bhante bhagavati na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyo’bhiññataro yadidaṃ samambodhiyan ti. Kiṃ te sāriputta ye te ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā sabbe te bhagavanto cetasā ceto paricca viditā evaṃsīlā te bhagavanto ahesuṃ iti pi evaṃdhammā te bhagavanto ahesuṃ iti pi evaṃpaññā te bhagavanto ahesuṃ iti pi evaṃvihārī te bhagavanto ahesuṃ iti pi evaṃvimuttā te bhagavanto ahesuṃ itipī ti. No hetaṃ bhante (D.3.99).
VERSE 333
[Sundarī to herself:]
‘Sundarī, see the Teacher with his golden complexion, his golden skin, the tamer of the inwardly untamed, the Perfectly Enlightened One, who is free of fear from any quarter.’
Passa sundari satthāraṃ hemavaṇṇaṃ harittacaṃ
Adantānaṃ dametāraṃ sambuddhamakutobhayaṃ
COMMENT
Adantānaṃ dametāraṃ sambuddhamakutobhayaṃ: Sundarī repeats lines from Vāseṭṭhī’s verse 135.
Commentary: Atha sundarī anukkamena sāvatthiṃ gantvā vihāraṃ pavisitvā satthāraṃ dhammāsane nisinnaṃ disvā uḷāraṃ pītisomanassaṃ paṭisaṃvedayamānā attānameva ālapantī āha passa sundarī ti. Hemavaṇṇanti suvaṇṇavaṇṇaṃ. Harittacanti kañcanasannibhattacaṃ. Ettha ca bhagavā pītavaṇṇena suvaṇṇavaṇṇo ti vuccati. Atha kho sammadeva ghaṃsitvā jātihiṅgulakena anulimpitvā suparimajjitakañcanādāsasannibhoti dassetuṃ hemavaṇṇan ti vatvā harittacan ti vuttaṃ
VERSE 334
[Sundarī to the Buddha, by way of thought:]
‘See Sundarī coming, who is freed [from individual existence], free of attachment, free of attachment, emancipated [from individual existence], one who has done what needed to be done, and who is free of perceptually obscuring states.’
Passa sundariṃ āyantiṃ vippamuttaṃ nirupadhiṃ
Vītarāgaṃ visaṃyuttaṃ katakiccaṃ anāsavaṃ
COMMENT
Vippamuttaṃ: ‘freed [from individual existence].’ See IGPT sv Mutta.
COMMENT
Nirupadhiṃ: ‘free of attachment.’ See IGPT sv Upadhi.
COMMENT
Vītarāgaṃ: ‘free of attachment.’ See IGPT sv Rāga.
COMMENT
Visaṃyuttaṃ: ‘emancipated [from individual existence].’ See IGPT sv Saṃyutta.
COMMENT
Anāsavaṃ: ‘free of perceptually obscuring states.’ See IGPT sv Āsava.
VERSE 335
[Sundarī to the Buddha:]
‘Having come forth from Benares and come into your presence, your disciple Sundarī venerates your feet, great Hero.
Bārāṇasito nikkhamma tava santikamāgatā
Sāvikā te mahāvīra pāde vandati sundarī
VERSE 336
‘You are the Buddha. You are the Teacher. I am your spiritual daughter, Brahman, born of your mouth, one who has done what needed to be done, and who is free of perceptually obscuring states.’
Tuvaṃ buddho tuvaṃ satthā tuyhaṃ dhītāmhi brāhmaṇa
Orasā mukhato jātā katakiccā anāsavā
COMMENT
Dhītāmhi orasā: ‘spiritual daughter.’ Orasa means ‘true or legitimate,’ says DOP.
VERSE 337
[The Buddha:]
‘Then welcome to you, good lady. You are not unwelcome. For thusly do the inwardly tamed approach [me], venerating the Teacher’s feet, free of attachment, emancipated [from individual existence], having done what needed to be done, free of perceptually obscuring states.’
Tassā te svāgataṃ bhadde tato te adurāgataṃ
Evañhi dantā āyanti satthu pādāni vandikā
Vītarāgā visaṃyuttā katakiccā anāsavā ti
COMMENT
Āyanti: ‘approach.’ Commentary: āgacchanti.
COMMENT
Visaṃyuttā: ‘emancipated [from individual existence].’ See IGPT sv Saṃyutta.
VERSE 338
[To relatives urging her return to the world:]
Previously, when I heard the teaching, I was a young woman with spotless clothing. Being diligently applied [to the practice] I penetrated the [four noble] truths.
Daharā ahaṃ suddhavasanā yaṃ pure dhammamasuṇiṃ
Tassā me appamattāya saccābhisamayo ahu
COMMENT
Appamattāya: ‘diligently applied [to the practice].’ See IGPT sv Appamatta.
COMMENT
Saccābhisamayo: ‘penetrated the [four noble] truths.’ Commentary: catunnaṃ ariyasaccānaṃ abhisamayo idaṃ dukkhan tiādinā paṭivedho ahosi.
VERSE 339
Then I experienced utter disgust for all sensuous pleasures. Seeing danger in personal identity I desperately longed [to undertake] the practice of unsensuousness.
Tatohaṃ sabbakāmesu bhusaṃ aratimajjhagaṃ
Sakkāyasmiṃ bhayaṃ disvā nekkhammaññeva pihaye
COMMENT
Arati: ‘disgust.’ See IGPT sv Rati.
COMMENT
Nekkhammaññeva: ‘the practice of unsensuousness.’ See IGPT sv Nekkhamma.
VERSE 340
Having abandoned my group of relatives, my slaves and servants, my properous villages with their fields, my delightful and gratifying [mountain of possessions], abandoning no small wealth I went forth [into the ascetic life].
Hitvānahaṃ ñātigaṇaṃ dāsakammakarāni ca
Gāmakhettāni phītāni ramaṇīye pamodite
Pahāyahaṃ pabbajitā sāpateyyamanappakaṃ
COMMENT
Pamodite: ‘gratifying [mountain of possessions].’ Commentary: Pamodite ti pamudite bhogakkhandhe hitvā ti sambandho. PED (sv Bhoga): Bhogakhandha a mass of wealth, great possessions.
VERSE 341
Having renounced [the household life] out of faith in the true teaching that is so well explained, it would be unseemly for me, longing for a state of possessionlessness, having junked gold and silver, to take them back again.
Evaṃ saddhāya nikkhamma saddhamme suppavedite
Na metaṃ assa patirūpaṃ ākiñcaññaṃ hi patthaye
Yo jātarūpaṃ rajataṃ chaḍḍetvā puna-r-āgahe
COMMENT
Nikkhamma: ‘Having renounced [the household life].’ Commentary: gharato nikkhamma. Compare: Saddhāya gharā nikkhamma (Sn.v.337).
VERSE 342
Neither silver nor gold are conducive to enlightenment and inward peace. They are not suitable for ascetics. They are not wealth in the [terminology of the] Noble One’s [training system].
Rajataṃ jātarūpaṃ vā na bodhāya na santiyā
Netaṃ samaṇa sāruppaṃ na etaṃ ariyaṃ dhanaṃ
COMMENT
Na etaṃ ariyaṃ dhanaṃ: ‘They are not wealth in the [terminology of the] Noble One’s [training system].’ Compare:
• Catūhi bhikkhave dhammehi samannāgato ariyasāvako aḍḍho mahaddhano mahāhogo ti vuccati. Katamehi catūhi? Idha bhikkhave ariyasāvako buddhe aveccappasādena samannāgato hoti etc. (S.5.402).
VERSE 343
[Indulgence in sensuous pleasures is] being greedy. It is exuberance. It is bewilderment. It [supports] the growth of defilement. It is full of danger. It is full of vexation. Here there is neither endurance nor stability.
Lobhanaṃ madanaṃ cetaṃ mohanaṃ rajavaḍḍhanaṃ
Sāsaṅkaṃ bahu āyāsaṃ natthi cettha dhuvaṃ ṭhiti
COMMENT
Lobhanaṃ: ‘[Indulgence in sensuous pleasures is] being greedy.’ The commentary here and the following verse take the subject from verse 342, i.e. ‘wealth.’ We take the subject as ‘sensuous pleasures,’ because this is the overriding theme for the rest of the poem. Secondly, the adjectives here are linked in the suttas to sensuous pleasures. See next comment.
COMMENT
Sāsaṅkaṃ bahu āyāsaṃ natthi cettha dhuvaṃ ṭhiti: ‘It is full of danger. It is full of vexation. Here there is neither endurance nor stability.’ Notes:
• Bhikkhus, ‘danger’ is an epithet for sensuous pleasures;
☸ Bhayan ti bhikkhave kāmānametaṃ adhivacanaṃ (A.3.310).
• Sensuous pleasures... are full of suffering and vexation, while the danger in them is great.
☸ aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā bahudukkhā bahūpāyāsā ādīnavo ettha bhiyyo ti (M.1.364).
• Look at the dolled-up [human] form, a heap of [nine] orifices, pieced together [with 300 bones], full of ailments, an object of many [greedy] thoughts, in which there is neither endurance nor stability.
☸ Passa cittakataṃ bimbaṃ arukāyaṃ samussitaṃ
Āturaṃ bahusaṅkappaṃ yassa natthi dhuvaṃ ṭhiti (Th.v.1157a).
VERSE 344
Many men with defiled minds who are attached in this respect, being negligently applied [to the practice] and contending with each other, come into conflict.
Ettha rattā pamattā ca saṅkiliṭṭhamanā narā
Aññamaññena vyāruddhā puthu kubbanti medhagaṃ
COMMENT
Pamattā: ‘negligently applied [to the practice].’ See IGPT sv Appamatta.
VERSE 345
Execution, imprisonment, hardship [i.e. the amputation of hands and feet], confiscation of property, grief, and lamentation: many misfortunes are seen in those who have fallen victim to sensuous pleasures.
Vadho bandho parikleso jāni sokapariddavo
Kāmesu adhipannānaṃ dissate vyasanaṃ bahuṃ
COMMENT
Vadho: ‘execution.’ Commentary: Vadho ti maraṇaṃ.
COMMENT
Bandho: ‘imprisonment.’ See IGPT sv Bandhana. Commentary: Bandho ti daṇḍabandhanādibandhanaṃ. Compare: vadhena vā bandhanena vā jāniyā (A.1.202). Vadhabandhapariklesaṃ (Thī.v.191).
COMMENT
Parikleso: ‘hardship [i.e. the amputation of hands and feet].’ Commentary: Parikleso ti hatthacchedādiparikilesāpatti.
COMMENT
Jāni: ‘confiscation of property.’ Commentary: Jānī ti dhanajāni ceva parivārajāni ca.
VERSE 346
Why do you, my relatives, as if my enemies, encourage me [to indulge] in sensuous pleasures? You know that I, seeing danger in sensuous pleasures, have gone forth [into the ascetic life].
Taṃ maṃ ñātī amittāva kiṃ vo kāmesu yuñjatha
Jānātha maṃ pabbajitaṃ kāmesu bhayadassiniṃ
COMMENT
Yuñjatha: ‘encourage.’ Commentary: yuñjatha niyojetha. PED: Niyojeti to urge, incite to.
VERSE 347
The perceptually obscuring states are not destroyed through [accepting] gold coins and bullion. Sensuous pleasures are enemies, murderers, foes, a [piercing] arrow, bondage [to individual existence].
Na hiraññasuvaṇṇena parikkhīyanti āsavā
Amittā vadhakā kāmā sapattā sallabandhanā
COMMENT
Āsavā: ‘perceptually obscuring states.’ See IGPT sv Āsava.
COMMENT
Bandhanā: ‘bondage [to individual existence].’ See IGPT sv Bandhana.
VERSE 348
Why do you, my relatives, as if my enemies, encourage me [to indulge] in sensuous pleasures? You know that I, shavenheaded and clad in robes, have gone forth [into the ascetic life].
Taṃ maṃ ñātī amittāva kiṃ vo kāmesu yuñjatha
Jānātha maṃ pabbajitaṃ muṇḍaṃ saṅghāṭipārutaṃ
VERSE 349
Leftover scraps as almsfood, discarded cloth [for rag-robes], these are indeed fitting for me, the basic resources of the ascetic life.
Uttiṭṭhapiṇḍo uñcho ca paṃsukūlañca cīvaraṃ
Etaṃ kho mama sāruppaṃ anagārūpanissayo
COMMENT
Upanissayo: ‘basic resources.’ See IGPT sv Nissaya.
VERSE 350
The great seers have renounced sensuous pleasures, whether divine or human, and are liberated [from perceptually obscuring states]. In the place of safety [from the danger of bondage to individual existence] they have arrived at unshakeable happiness.
Vantā mahesīhi kāmā ye dibbā ye ca mānusā
Khemaṭṭhāne vimuttā te pattā te acalaṃ sukhaṃ
COMMENT
Vimuttā: ‘liberated [from perceptually obscuring states].’ See IGPT sv Vimutta.
COMMENT
Khemaṭṭhāne: ‘In the place of safety [from the danger of bondage to individual existence].’ Commentary: Khemaṭṭhāneti kāmayogādīhi anupaddavaṭṭhānabhūte nibbāne. Nibbāna equals yogakkhema: Phusanti dhīrā nibbānaṃ yogakkhemaṃ anuttaraṃ, Dh.v.23. Therefore khema stands for yogakkhema and means ‘safety [from the danger of bondage to individual existence].’ See IGPT sv Yogakkhema.
VERSE 351
May I not meet with sensuous pleasures in which no refuge [from birth, old age, illness, and death] is found. Sensuous pleasures are enemies. They are murderers. They are like a massive inferno. They are suffering.
Māhaṃ kāmehi saṅgacchiṃ yesu tāṇaṃ na vijjati
Amittā vadhakā kāmā aggikkhandhūpamā dukkhā
COMMENT
Yesu tāṇaṃ na vijjati: ‘in which no refuge [from birth, old age, illness, and death] is found.’ Raṭṭhapāla explained attāṇo in terms of illness (attāṇo loko anabhissaro ti... ābādho, M.2.70). The Buddha explained it in terms of birth and old age (Th.v.412). He said the Island is for those afflicted by old age and death (Sn.v.1093).
• Birth, old age, [illness, and death] overwhelm you like a wave of the great ocean. Make a Good Island for yourself, for certainly there is no other shelter to be found for you.
☸ Seyyathāpi mahāsamuddavego evaṃ jātijarātivattate taṃ
So karohi sudīpamattano tvaṃ na hi tāṇaṃ tava vijjateva aññaṃ (Th.v.412).
VERSE 352
Greed is an obstacle [to the development of good spiritual qualities]. It is full of danger, full of vexation, full of thorns. It is very unvirtuous. It is a great cause of undiscernment of reality.
Paripantho esa bhayo savighāto sakaṇṭako
Gedho suvisamo ceso mahanto mohanāmukho
COMMENT
Paripantho: ‘an obstacle [to the development of good spiritual qualities].’ Compare:
• Greed is the obstacle to [the development of] good spiritual qualities.
☸ lobho dhammānaṃ paripantho (S.1.43).
COMMENT
Suvisamo: ‘very unvirtuous.’ PED (sv Visama): (morally) discrepant, lawless, wrong.
COMMENT
Savighāto: ‘full of vexation.’ Sensuous pleasures have been compared to a dog trying to allay its hunger and weakness by gnawing a skeleton of meatless bones smeared with blood. Eventually the dog would reap fatigue and vexation (kilamathassa vighātassa) (M.1.364).
COMMENT
Sakaṇṭako: ‘full of thorns.’
• So, too, whatever in the world [of phenomena] is agreeable and pleasing is called a thorn in the [terminology of the] Noble One’s training system. Knowing [what is agreeable and pleasing] as a ‘thorn,’ one should understand restraint and unrestraint [of the sense faculties].
☸ evaṃ kho bhikkhave yaṃ loke piyarūpaṃ sātarūpaṃ ayaṃ vuccati ariyassa vinaye kaṇṭako; taṃ kaṇṭakoti iti viditvā saṃvaro ca asaṃvaro ca veditabbo (S.4.189).
VERSE 353
Sensuous pleasures are a frightful danger, like a snake’s head, in which fools and blind common men take delight.
Upasaggo bhīmarūpo kāmā sappasirūpamā
Ye bālā abhinandanti andhabhūtā puthujjanā
COMMENT
Puthujjanā: ‘common men.’ See IGPT sv Puthujjana.
COMMENT
Sappasirūpamā: ‘like a snake’s head.’ Sappasirūpamā kāmā vuttā mayā bahudukkhā bahūpāyāsā ādīnavo ettha bhiyyo (Vin.2.26).
VERSE 354
Many in the world, being ignorant, are completely bound to the mud of sensuous pleasure. They do not [come to] know the end of birth and death.
Kāmapaṅkena sattā hi bahū loke aviddasū
Pariyantaṃ nābhijānanti jātiyā maraṇassa ca
COMMENT
Nābhijānanti: ‘not [come to] know.’ See IGPT sv Abhijānāti.
COMMENT
Sattā: ‘bound.’ See IGPT sv Saṅga.
VERSE 355
On account of sensuous pleasure men apply themselves in abundance to the path leading to the plane of misery. They bring illness [of body and mind] upon themselves.
Duggatigamanaṃ maggaṃ manussā kāmahetukaṃ
Bahuṃ ve paṭipajjanti attano roga-m-āvahaṃ
COMMENT
Roga: ‘illness [of body and mind].’
• There are these two illnesses. Which two? Illness of the body, and illness of the mind.
☸ Dveme bhikkhave rogā. Katame dve? Kāyiko ca rogo. Cetasiko ca rogo (A.2.143).
• Those beings are hard to find in the world who can claim to be free of mental illness even for a moment except those whose āsavas are destroyed.
☸ Te bhikkhave sattā dullabhā lokasmiṃ ye cetasikena rogena muhuttampi ārogyaṃ paṭijānanti aññatra khīṇāsavehi (A.2.143).
• One’s physical and psychological sufferings, torments, and anguishes increase. One experiences physical and psychological unpleasantness.
☸ Tassa kāyikāpi darathā pavaḍḍhanti cetasikāpi darathā pavaḍḍhanti kayikāpi santāpā pavaḍḍhanti cetasikāpi santāpā pavaḍḍhanti kāyikāpi pariḷāhā pavaḍḍhanti cetasikāpi pariḷāhā pavaḍḍhanti so kāyadukkhampi cetodukkhampi paṭisaṃvedeti (M.3.287-8).
VERSE 356
In this way sensuous pleasures are enemy-producing, tormenting, and spiritually unwholesome. Objects of worldly enjoyment are captivating. They are the bonds of death.
Evaṃ amittajananā tāpanā saṅkilesikā
Lokāmisā bandhanīyā kāmā maraṇabandhanā
COMMENT
Amittajananā: ‘enemy-producing.’ See verse 344.
VERSE 357
Sensuous pleasures are intoxicating and beguiling. They distract the mind [through their many different forms]. [Sensuous pleasure] is a net cast by Māra for the spiritual defilement of beings.
Ummādanā ullapanā kāmā cittappamāthino
Sattānaṃ saṅkilesāya khipaṃ mārena oḍḍitaṃ
COMMENT
Ummādanā: ‘intoxicating.’ Compare:
• intoxicating beverage... results in drunkenness
☸ Majjañca pānaṃ... ummādanantaṃ (Sn.v.398).
COMMENT
Ullapanā: ‘beguiling.’ Norman links this to bālalāpanaṃ (‘beguiler of fools,’ Thī.v.73). We translate accordingly.
COMMENT
Cittappamāthino: ‘distract the mind [through their many different forms].’ The meaning of cittappamāthino is uncertain, and is otherwise spelt -ppamaddino or -ppamādino. The commentary links it to mathana: Cittappamāthino ti pariḷāhuppādanādinā sampati āyatiñca cittassa pamathanasīlā. We therefore derive our parenthesis from this quote:
• Sensuous pleasures―attractive, sweet, and charming―distract the mind through their many different forms.
☸ Kāmā hi citrā madhurā manoramā virūparūpena mathenti cittaṃ (Th.v.787).
Mathenti: ‘distract.’ See IGPT sv Mathita.
COMMENT
Khipaṃ: ‘net.’ Commentary: kuminan ti.
VERSE 358
Sensuous pleasures have endless dangers. They are full of suffering. They are [like] deadly poison. They offer little enjoyment, stir up spiritual defilements, and wither away the bright aspects [of one’s nature].
Anantādīnavā kāmā bahudukkhā mahāvisā
Appassādā raṇakarā sukkapakkhavisosanā
COMMENT
Raṇakarā: ‘stir up spiritual defilements.’ Commentary: Raṇakarā ti sārāgādisaṃvaḍḍhakā.
COMMENT
Sukkapakkha: ‘bright aspects [of one’s nature].’ See IGPT sv Kaṇha. Parenthesis from this quote:
• Because his mind was overpowered and overcome by gains, honour, and renown, Devadatta’s bright moral nature was eradicated.
☸ Lābhasakkārasilokana abhibhūtassa pariyādinnacittassa bhikkhave devadattassa sukko dhammo samucchedamagamā (S.2.240).
VERSE 359
Having caused such misfortune [for myself] on account of sensuous pleasures, I shall not return to them again. I will delight in the Untroubled always.
Sāhaṃ etādisaṃ katvā vyasanaṃ kāmahetukaṃ
Na taṃ paccāgamissāmi nibbānābhiratā sadā
VERSE 360
Having overcome the anguish of sensuous pleasures, longing for freedom from inward distress, I shall abide diligently applied to the destruction of those [wretched] ties to individual existence.
Raṇaṃ taritvā kāmānaṃ sītibhāvābhikaṅkhinī
Appamattā vihassāmi tesaṃ saṃyojanakkhaye
COMMENT
Sītibhāvābhikaṅkhinī: ‘longing for freedom from inward distress.’ See IGPT sv Sītibhūta.
COMMENT
Tesaṃ: ‘those [wretched].’ See comment on verse 320.
VERSE 361
I shall follow that griefless, stainless, sure, eightfold, direct path, by which the great seers have crossed [to the Far Shore].
Asokaṃ virajaṃ khemaṃ ariyaṭṭhaṅgikaṃ ujuṃ
Taṃ maggaṃ anugacchāmi yena tiṇṇā mahesino
COMMENT
Tiṇṇā: ‘crossed [to the Far Shore].’ See IGPT sv Tarati.
COMMENT
Khemaṃ: ‘sure.’ See IGPT sv Khema.
VERSE 362
[The Buddha to bhikkhus:]
‘See this Subhā, a goldsmith’s daughter, one who is established in righteousness. Having attained to the Imperturbable she meditates at the root of a tree.
Imaṃ passatha dhammaṭṭhaṃ subhaṃ kammāradhītaraṃ
Anejaṃ upasampajja rukkhamūlamhi jhāyati
COMMENT
Dhammaṭṭho: ‘established in righteousness.’ Commentary: dhamme ṭhito. See IGPT sv Dhamma. Dhammaṭṭho is associated with ‘being possessed of the supreme goal’ (atthavā, Th.v.740).
COMMENT
Anejaṃ: ‘the Imperturbable,’ i.e. fourth jhāna. See IGPT sv Ejā.
VERSE 363
‘Today is the eighth day since she went forth [into the ascetic life] out of faith [in the perfection of the Perfect One’s enlightenment]. She is beautiful by reason of the true teaching. She was instructed by Uppalavaṇṇā. She is a master of the three final knowledges, and has abandoned death.
Ajjaṭṭhamī pabbajitā saddhā saddhammasobhanā
Vinīt’uppalavaṇṇāya tevijjā maccuhāyinī
COMMENT
Saddhā: ‘out of faith [in the perfection of the Perfect One’s enlightenment].’ See IGPT sv Saddhā. We treat saddhā as saddhāya because of the usual relationship to pabbajita. For example, see verses 8 and 9.
VERSE 364
‘This [noble] bhikkhunī is freed from slavery [to craving]. She is free of karmic debt. Her [five] spiritual faculties are developed. She is emancipated from every tie to individual existence. She has done what needed to be done. She is free of perceptually obscuring states.
Sāyaṃ bhujissā anaṇā bhikkhunī bhāvitindriyā
Sabbayogavisaṃyuttā katakiccā anāsavā
COMMENT
Sāyaṃ: ‘this [noble].’ The context of this verse and the next supports this parenthesis. We use the same parenthesis in verse 45. Compare verse 360 where we parenthesise tesaṃ as ‘those [wretched].’
COMMENT
Bhujissā: ‘freed from slavery [to craving].’ Commentary: Bhujissā ti dāsabhāvasadisānaṃ kilesānaṃ pahānena bhujissā.
• The people of the world are full of desire, insatiable, slaves to craving.
☸ Ūno loko atitto taṇhādāso ti (M.2.68).
COMMENT
Anaṇā: ‘free of karmic debt.’ See IGPT sv Anaṇa.
COMMENT
Bhāvitindriyā. See comment on verse 7.
COMMENT
Sabbayogavisaṃyuttā: ‘emancipated from every tie to individual existence.’ See IGPT sv Yoga and Saṃyutta.
VERSE 365
[Early textual editors:]
‘[On hearing this], Sakka, Lord of the Devas, having approached that [noble] Subhā by means of psychic power with a group of devas venerated the goldsmith’s daughter.’
Taṃ sakko devasaṅghena upasaṅkamma iddhiyā
Namassati bhūtapati subhaṃ kammāradhītaran ti
COMMENT
[Early textual editors:] ‘[On hearing this]’: Commentary: Atha sakko devānamindo taṃ pavattiṃ dibbena cakkhunā disvā evaṃ satthārā pasaṃsīyamānā ayaṃ therī yasmā devehi ca payirupāsitabbā ti tāvadeva tāvatiṃsehi devehi saddhiṃ upasaṅkamitvā abhivādetvā añjaliṃ paggayha aṭṭhāsi. Taṃ sandhāya saṅgītikārehi vuttaṃ. Namassati must be treated as an aorist.
COMMENT
Bhūtapati: ‘Lord of the Devas.’ Commentary: sakko devānamindo... sakko devarājā.