GREAT CHAPTER OF POEMS

Verses 448-522: Sumedhā

VERSE 448

In the city of Mantāvatī, Sumedhā was the daughter of King Koñca’s chief consort. She gained faith [in the perfection of the Perfect One’s enlightenment] through [the teaching of] those who practise his training system.

Mantāvatiyā nagare rañño koñcassa aggamahesiyā
Dhītā āsi sumedhā pasāditā sāsanakarehi

COMMENT

The story here is related by a third party, not just assembled by it. Thus third party comments are intrinsic to the poem, not just added to it. This is most obvious where verses are shared by such comments, in 5 of the 75 verses, as follows:

1) She was virtuous, a brilliant speaker, learned, [well-]trained in the Buddha’s training system. Having approached her parents [on her wedding day] she said, ‘Listen carefully, both of you (Thī.v.449).

2) Thus spake Sumedhā to her parents, [adding:] ‘So long as I am a layperson I will consume no food. [If I do not go forth into the ascetic life] then I will simply fall into the power of death’ (Thī.v.460).

3) Then Sumedhā said to them: ‘May such things not happen. Individual existence has no substantial reality. For me there will be either going forth [into the ascetic life] or death, and certainly not marriage (Thī.v.465).

4) Sumedhā, indifferent to sensuous pleasures, free of undiscernment of reality, said this to him: ‘Do not long for sensuous pleasures. See the danger of sensuous pleasures (Thī.v.485).

5) Having stood up, Anikaratta, with palms joined in respect requested her father: ‘Let Sumedhā leave in order to go forth [into the ascetic life]. She will realise deliverance [from perceptually obscuring states] and Truth’ (Thī.v.515).

COMMENT

The two kings in this story and their capitals are all names unknown in Indian records, says Mrs Rhys Davids.

COMMENT

Pasāditā: ‘gained faith [in the perfection of the Perfect One’s enlightenment].’ See IGPT sv Pasīdati.

COMMENT

Sāsanakarehi: ‘through [the teaching of] those who practise his training system.’ Commentary: Pasāditā sāsanakarehīti satthusāsanakarehi ariyehi dhammadesanāya sāsane pasāditā sañjātaratanattayappasādā katā. See IGPT sv Sāsana.

 

VERSE 449

She was virtuous, a brilliant speaker, learned, [well-]trained in the Buddha’s training system. Having approached her parents [on her wedding day] she said, ‘Listen carefully, both of you.

Sīlavatī cittakathikā bahussutā buddhasāsane vinītā
Mātāpitaro upagamma bhaṇati ubhayo nisāmetha

COMMENT

‘[On her wedding day]’: see verse 479.

 

VERSE 450

‘I delight in the [prospect of the] Untroubled. States of individual existence are not eternal, even as a deva. How much less eternal are hollow sensuous pleasures. They offer little enjoyment, and are full of distress.

Nibbānābhiratāhaṃ asassataṃ bhavagataṃ yadipi dibbaṃ
Kimaṅgaṃ pana tucchā kāmā appassādā bahuvighātā

COMMENT

Nibbānābhiratāhaṃ: ‘I delight in the [prospect of the] Untroubled.’ She became enlightened as a sikkhamānā, says verse 516.

COMMENT

Asassataṃ bhavagataṃ: ‘states of individual existence are not eternal.’ Commentary: Bhavagate aniccamhīti sabbasmiṃ bhave anicce.

 

VERSE 451

‘Sensuous pleasures, with which fools are infatuated, are bitter. They are as [dangerous as] a poisonous snake. Those fools [who are infatuated with sensuous pleasures] are consigned to hell for a long time [where] they are thrashed. They are miserable.

Kāmā kaṭukā āsīvisūpamā yesu mucchitā bālā
Te dīgharattaṃ niraye samappitā haññante dukkhitā

COMMENT

Āsīvisūpamā: ‘They are as [dangerous as] a poisonous snake.’ Both dictionaries disagree with Norman calling this ‘snake’s poison.’ Commentary: Sappaṭibhayaṭṭhena āsīvisūpamā.

 

VERSE 452

‘Those who cultivate unvirtuousness, those who have no faith [in the perfection of the Perfect One’s enlightenment], because of unvirtuous conduct they grieve in the plane of damnation. Fools are unrestrained [in conduct] of body, speech, and mind.

Socanti pāpakammā vinipāte pāpavaddhino asaddhā
Kāyena ca vācāya ca manasā ca asaṃvutā bālā

COMMENT

Asaddhā: ‘those who have no faith [in the perfection of the Perfect One’s enlightenment].’ See IGPT sv Saddhā.

COMMENT

Pāpavaddhino: ‘Those who cultivate unvirtuousness.’ Reading pāpavaḍḍhino.

 

VERSE 453

‘Those [wretched] fools are void of penetrative discernment. They are senseless. They are unable to see the origin of suffering. When [the four noble truths] are explained [to them], they do not understand [the meaning]. The four noble truths are not discerned.

Bālā te duppaññā acetanā dukkhasamudayo ruddhā
Desente ajānantā na bujjhare ariyasaccāni

COMMENT

Te: ‘Those [wretched].’ See comment on verse 735.

COMMENT

Dukkhasamudayo ruddhā: ‘They are unable to see the origin of suffering.’ Ruddha: obstructed, disturbed (PED sv).

COMMENT

Desente: ‘When [the four noble truths] are explained [to them].’ Commentary: Desente ti catusaccadhamme desiyamāne.

COMMENT

Ajānantā: ‘They do not understand [the meaning].’ Commentary: Ajānantā ti atthaṃ ajānantā.

 

VERSE 454

‘Not understanding [the four noble] truths explained by the excellent Buddha, mother, most people take delight in individual existence. They long for rebirth amongst the devas.

Saccāni amma buddhavaradesitāni te bahutarā ajānantā ye
Abhinandanti bhavagataṃ pihenti devesu upapattiṃ

 

VERSE 455

‘But even rebirth amongst the devas is not eternal, because [all] states of individual existence are unlasting. But fools do not fear being reborn again and again.

Devesupi upapatti asassatā bhavagate aniccamhi
Na ca santasanti bālā punappunaṃ jāyitabbassa

COMMENT

Bhavagate aniccamhi: ‘because [all] states of individual existence are unlasting.’ The locative shows the reason of an action, says Duroiselle (PGPL, 601.ii). We extend the principle.

COMMENT

Jāyitabbassa: ‘being reborn.’ Commentary: upapajjamānassa. A future passive participle being used as an action noun, says Norman.

 

VERSE 456

‘The four planes of damnation and the two realms [of happiness] are somehow [karmically] obtained. But there is no going forth [into the ascetic life] in the hells for those who have fallen to the plane of damnation.

Cattāro vinipātā dve ca gatiyo kathañci labbhanti
Na ca vinipātagatānaṃ pabbajjā atthi nirayesu

COMMENT

Cattāro vinipātā: ‘The four planes of damnation.’ Commentary: nirayo tiracchānayoni pettivisayo asurayonī ti. i.e. hell, the animal realm, the sphere of ghosts, the asura realm. Four states are given in the Aggi Sutta: nirayaṃ tiracchānañca yoniyo asuraṃ pettivisayaṃ (It.92-93).

COMMENT

Gatiyo: ‘realms [of happiness],’ i.e. sugatiyo, the human and deva worlds. Commentary: Manussadevūpapattisaññitā pana dveva gatiyo.

COMMENT

Kathañci labbhanti: ‘somehow [karmically] obtained.’ Commentary: kathañci kicchena kasirena labbhanti puññakammassa dukkarattā.

 

VERSE 457

‘Permit me, both of you, to go forth [into the ascetic life] under the training system of the one with the ten powers [of a Perfect One]. I am not eager [for renewed states of individual existence]. I will [instead] strive to abandon birth and death.

Anujānātha maṃ ubhayo pabbajituṃ dasabalassa pāvacane
Appossukkā ghaṭissaṃ jātimaraṇappahānāya

COMMENT

Pāvacane: ‘the training system.’ Commentary to verse 477: sāsane.

COMMENT

Dasabalassa: ‘the one with the ten powers [of a Perfect One].’ The ten powers of a Perfect One (dasa tathāgatabalāni) are expounded at M.1.69-71.

COMMENT

Appossukkā: ‘I am not eager [for renewed states of individual existence].’ The context supports this parenthesis. Verses 454-458 are concerned with individual existence. In verse 458 Sumedhā says ‘How can I take delight in individual existence?’ Commentary: Appossukkāti aññakiccesu nirussukkā.

 

VERSE 458

‘How can I take delight in individual existence? In this most unfortunate body, lacking in substantial reality? To put an end to craving for states of individual existence allow me to go forth [into the ascetic life].

Kiṃ bhavagatena abhinanditena kāyakalinā asārena
Bhavataṇhāya nirodhā anujānātha pabbajissāmi

 

VERSE 459

‘There is the arising of Buddhas. The [eight] inopportune times [to live the religious life] have been avoided. The [rare] opportunity [to live the religious life] has been obtained. For the rest of my life I must not defile the moral precepts and the practice of celibacy.

Buddhānaṃ uppādo vivajjito akkhaṇo khaṇo laddho
Sīlāni brahmacariyaṃ yāvajīvaṃ na dūseyyaṃ

COMMENT

Akkhaṇo: ‘The [eight] inopportune times.’ Commentary: aṭṭhavidho akkhaṇo khaṇo navamo khaṇo. See comment on verse 5.

 

VERSE 460

Thus spake Sumedhā to her parents, [adding:] ‘So long as I am a layperson I will consume no food. [If I do not go forth into the ascetic life] then I will simply fall into the power of death.’

Evaṃ bhaṇati sumedhā mātāpitaro na tāva āhāraṃ
Āharisāmi gahaṭṭhā maraṇavasaṃ gatā va hessāmi

COMMENT

Maraṇavasaṃ gatā va hessāmi: ‘[If I do not go forth into the ascetic life] then I will simply fall into the power of death.’ Commentary: sace pabbajjaṃ na labhissāmi, maraṇavasameva gatā bhavissāmī ti.

 

VERSE 461

Miserable, her mother weeps. Her father, overcome [by tears], strives to win over [Sumedhā], who has fallen to the floor on the roof of the palace:

Mātā dukkhitā rodati pitā ca assā samabhisāto
Ghaṭati saññāpetuṃ pāsādatale chamāpatitaṃ

COMMENT

Assā: ‘[Sumedhā].’ Commentary: Assā ti sumedhāya.

COMMENT

Samabhisāto: ‘overcome [by tears].’ Commentary: Sabbaso samabhihatoti assūhi sabbaso abhihatamukho.

 

VERSE 462

‘Stand up, child. [As you will not be going forth into the ascetic life] what is the use of grieving about it? You have been betrothed. King Anikaratta in Vāraṇavatī is handsome. You have been betrothed to him.

Uṭṭhehi putti kiṃ socitena dinnāsi vāraṇavatimhi
Rājā anikaratto abhirūpo tassa tvaṃ dinnā

COMMENT

Kiṃ socitena: ‘[As you will not be going forth into the ascetic life] what is the use of grieving about it?’ Commentary: Kiṃ socitenā ti pabbajjaṃ na labhissāmī ti kiṃ socanena.

 

VERSE 463

‘You will be the wife of King Anikaratta, his chief consort. The moral precepts, the practice of celibacy, and the going forth [into the ascetic life] are difficult to undertake, child.

Aggamahesī bhavissasi anikarattassa rājino bhariyā
Sīlāni brahmacariyaṃ pabbajjā dukkarā putti

COMMENT

Brahmacariyaṃ: ‘the practice of celibacy.’ See IGPT sv Brahmacariya.

 

VERSE 464

‘In royalty there is authority, wealth, dominion, possessions, and pleasures. You are young. Enjoy sensuous pleasures and possessions. Let your wedding take place, child.’

Rajje āṇā dhanamissariyaṃ bhogā sukhā daharikāsi
Bhuñjāhi kāmabhoge vāreyyaṃ hotu te putti

 

VERSE 465

Then Sumedhā said to them: ‘May such things not happen. Individual existence has no substantial reality. For me there will be either going forth [into the ascetic life] or death, and certainly not marriage.

Atha ne bhaṇati sumedhā mā edisikāni bhavagataṃ asāraṃ
Pabbajjā vā hohiti maraṇaṃ vā me na ceva vāreyyaṃ

COMMENT

Ne: ‘them.’ Commentary: Ne ti mātāpitaro.

 

VERSE 466

‘Should I, like a worm, stubbornly adhere to this loathsome, foul, urine-scented body, a frightful corpse, a constantly oozing sack full of [various] foul things?

Kimi va pūtikāyamasuciṃ savaṇagandhaṃ bhayānakaṃ kuṇapaṃ
Abhiniviseyyaṃ bhastaṃ asakiṃ paggharitaṃ asucipuṇṇaṃ

COMMENT

Abhiniviseyyaṃ: ‘stubbornly adhere.’ See IGPT sv Sabbe dhammā nālaṃ abhinivesāyā.

COMMENT

Savana: ‘urine.’ See Norman’s note.

COMMENT

Asakiṃ paggharitaṃ asucipuṇṇaṃ: ‘a constantly oozing sack full of [various] foul things.’ Commentary: asakiṃ paggharitaṃ asucipuṇṇaṃ nānappakārassa asucino puṇṇaṃ hutvā asakiṃ sabbakālaṃ adhipaggharantaṃ. Compare:

• In your body there are nine ever-flowing streams.
Navasotāni te kāye yāni sandanti sabbadā (Th.v.1151).

• Just as if a sack with openings at both ends were full of various kinds of grain
Seyyathāpi bhikkhave ubhatomukhā mūtoḷī pūrā nānāvihitassa dhaññassa (M.1.57).

 

VERSE 467

‘What do I know it to be like? The body is disgusting. It is smeared with flesh and blood. It is the abode of a family of worms. It is food for vultures. Why is it given to us?

Kimiva t’ahaṃ jānantī vikūlakaṃ maṃsasoṇit’upalittaṃ
Kimikulālayaṃ sakuṇabhattaṃ kaḷevaraṃ kissa diyyatī ti

 

VERSE 468

‘Before long the body, void of consciousness, is borne out to the charnel ground and discarded [there] by disgusted relatives like a block of wood.

Nibbuyhati susānaṃ aciraṃ kāyo apetaviññāṇo
Chuddho kaliṅgaraṃ viya jigucchamānehi ñātīhi

COMMENT

Nibbuyhati: ‘borne out.’ Commentary: nibbuyhati upanīyati.

 

VERSE 469

‘Having discarded it in the charnel ground as food for other [beings], even one’s own disgusted parents bathe themselves, how much more so do common people.

Chuddhūna naṃ susāne parabhattaṃ nahāyanti jigucchantā
Niyakā mātāpitaro kiṃ pana sādhāraṇā janatā

COMMENT

Parabhattaṃ: ‘food for other [beings].’ Commentary: Parabhattanti paresaṃ soṇasiṅgālādīnaṃ bhattabhūtaṃ.

 

VERSE 470

‘[Most people] cleave to the body which has no substantial reality, a mass of bones and ligaments. They cleave to the foul body, full of spittle, tears, faeces, and urine.

Ajjhositā asāre kaḷevare aṭṭhinahārusaṅghāte
Kheḷ’ass’uccārapassāva paripuṇṇe pūtikāyamhi

COMMENT

‘[Most people].’ Parenthesising bahutarā from verse 454.

 

VERSE 471

‘If anyone turning it inside out were to place its innards on the outside, even one’s own mother would be disgusted, being unable to bear the smell of it.

Yo naṃ vinibbhujitvā abbhantaramassa bāhiraṃ kayirā
Gandh’assa asahamānā sakāpi mātā jiguccheyya

 

VERSE 472

‘Reflecting properly that the [five] aggregates, the [eighteen] elements of sensation, and the [twelve] bases of sensation are originated, stem from birth, and are intrinsically unsatisfactory, why should I want marriage?

Khandhadhātuāyatanaṃ saṅkhataṃ jātimūlakaṃ dukkhaṃ
Yoniso anuvicinantī vāreyyaṃ kissa iccheyyaṃ

COMMENT

Khandhadhātuāyatanaṃ: ‘the [five] aggregates, the [eighteen] elements of sensation, and the [twelve] bases of sensation.’ Commentary: Khandhadhātuāyatananti rūpakkhandhādayo ime pañcakkhandhā, cakkhudhātuādayo imā aṭṭhārasadhātuyo, cakkhāyatanādīni imāni dvādasāyatanānīti.

 

VERSE 473

‘Three hundred brand-new spears should [be permitted to] fall on my body day after day. Even if the striking lasted a hundred years it would be better [than refusing the offer] if in this way there was the destruction of [the whole mass of one’s] suffering.

Divase divase ti-satti-satāni navanavā pateyyuṃ kāyamhi
Vassasatampi ca ghāto seyyo dukkhassa cevaṃ khayo

COMMENT

Seyyo: ‘better [than refusing the offer].’ The Buddha said that if one was offered to be struck by three hundred spears a day for one hundred years, and told that one would afterwards penetrate the four noble truths, it would be fitting for a noble young man intent on [the development of his own] spiritual well-being to accept the offer because the round of birth and death is long-lasting beyond conception; a first point is not to be discerned of [a receiving of] blows by knives, swords, arrows, and axes (S.5.440-1).

COMMENT

Dukkhassa cevaṃ khayo: ‘if in this way there was the destruction of [the whole mass of one’s] suffering.’ Parenthesising from this quote:

• Such is the ending of this whole mass of suffering.
☸ Evametassa kevalassa dukkhakkhandhassa nirodho hoti
(S.2.73; S.4.87).

 

VERSE 474

‘One who understands the Teacher’s word would consent to the striking. The round of birth and death is truly long-lasting, being repeatedly struck [by knives, swords, arrows, and axes].

Ajjhupagacche ghātaṃ yo viññāyevaṃ satthuno vacanaṃ
Dīgho vo saṃsāro punappunaṃ haññamānānaṃ

 

VERSE 475

‘Amongst the devas and humans, in the animal realm, in the asura group, amongst the ghosts, and in the hells, countless beatings are seen.

Devesu manussesu ca tiracchānaṃ yoniyā asurakāye
Petesu ca nirayesu ca aparimitā dissante ghātā

 

VERSE 476

‘There are many beatings in the hells for one who is spiritually defiled [by attachment, hatred, and undiscernment of reality] and who has fallen to the plane of damnation. Even amongst the devas there is no shelter [from this]. There is no happiness greater than the Untroubled.

Ghātā nirayesu bahū vinipātagatassa kilissamānassa
Devesupi attāṇaṃ nibbānasukhā paraṃ natthi

COMMENT

Kilissamānassa: ‘one who is spiritually defiled [by attachment, hatred, and undiscernment of reality].’ Kilesā means rāga, dosa, and moha: Kilesappahānanti rāgassa pahānaṃ dosassa pahānaṃ mohassa pahānaṃ (Vin.3.93).

 

VERSE 477

‘Those who are applied to the teaching of the one with the ten powers [of a Perfect One], being not eager [for renewed states of individual existence] they [instead] strive to abandon birth and death. They attain to the Untroubled.

Pattā te nibbānaṃ ye yuttā dasabalassa pāvacane
Appossukkā ghaṭantī jātimaraṇappahānāya

COMMENT

Appossukkā: ‘being not eager [for renewed states of individual existence].’ See comment on verse 457.

 

VERSE 478

‘This very day, father, I will renounce [the household life]. What use are possessions which have no substantial reality? I am disgusted with sensuous pleasures. They are like vomit. They are completely [and irreversibly] destroyed [for me].

Ajjeva tātabhinikkhamissaṃ bhogehi kiṃ asārehi
Nibbinnā me kāmā vantasamā tālāvatthukatā

COMMENT

Nibbinnā: ‘disgusted.’ Commentary: Nibbinnāti virattā.

COMMENT

Tālāvatthukatā: ‘completely [and irreversibly] destroyed.’ Norman: ‘made like a topless palm tree.’ We parenthesise anabhāvakatā, in accordance with the following quote:

• There are visible objects known via the visual sense that are likeable, loveable, pleasing, agreeable, connected with sensuous pleasure, and charming. These have been abandoned by the Perfect One, chopped down at the root, completely and irreversibly destroyed, never to arise again in future.
☸ Santi bhikkhave cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvakatā āyatiṃ anuppādadhammā (S.4.85).

 

VERSE 479

Just as she was speaking thus to her father, Anikaratta, to whom she was betrothed, surrounded by young men was approaching [the city of Mantāvatī] for the wedding at the appointed time.

Sā cevaṃ bhaṇati pitaraṃ anikaratto ca yassa sā dinnā
Upayāsi pi taruṇavute vāreyyaṃ upaṭṭhite kāle

COMMENT

Upayāsi: ‘Was approaching [the city of Mantāvatī]’: according to verse 481 he arrived in the city during her meditation.

COMMENT

Ca... ca: ‘just as.’ Ca... ca means two events happen simultaneously.

COMMENT

Taruṇa’vute: ‘surrounded by young men.’ PED (sv Vuṇāti) says vuta occurs only in combination with prefixes. Here it likely stands for nivuta or parivuta.

 

VERSE 480

Then Sumedhā, having closed [the door to her private quarters in] the palace, having cut off her soft, thick, black hair with a sword, attained first jhāna.

Atha asita nicitamuduke kese khaggena chindiya sumedhā
Pāsādaṃ pidhatvā paṭhamajjhānaṃ samāpajji

COMMENT

Pāsādaṃ pidhatvā: ‘having closed [the door to her private quarters in] the palace.’ Commentary: Pāsādaṃ pidahitvāti attano vasanapāsāde sirigabbhaṃ pidhāya tassa dvāraṃ thaketvāti attho.

COMMENT

‘Having cut off her soft, thick, black hair’: but she apparently conceals this from her parents until verse 514, when she throws the hair onto the floor. Maybe she used a headscarf.

 

VERSE 481

Just as she attained it, Anikaratta arrived in the city. And [then] in the palace, Sumedhā cultivated the perception of the unlastingness of [the five aggregates].

Sā ca tahiṃ samāpannā anikaratto ca āgato nagaraṃ
Pāsāde ca sumedhā aniccasaññaṃ su bhāveti

COMMENT

Aniccasaññaṃ: ‘perception of the unlastingness of [the five aggregates].’ See IGPT sv Anicca. Commentary: yaṃ kiñci rūpan tiādinā aniccānupassanaṃ suṭṭhu bhāveti. And note verse 501: Khandhe passa anicce.

COMMENT

Su converts a verb into the past tense.

 

VERSE 482

While she was contemplating [thus], Anikaratta quickly ascended the palace, his body adorned with jewels and gold. With joined palms he begged Sumedhā:

Sā ca manasikaroti anikaratto ca āruhi turitaṃ
Maṇikanakabhūsitaṅgo katañjali yācati sumedhaṃ

COMMENT

Ca... ca: ‘just as,’ i.e. two events happen simultaneously.

 

VERSE 483

‘In royalty there is authority, wealth, dominion, possessions, and pleasures. You are young. Enjoy sensuous pleasures and possessions. Sensuous pleasures [like these] are very hard to obtain in the world.

Rajje āṇā dhanamissariyaṃ bhogā sukhā daharikāsi
Bhuñjāhi kāmabhoge kāmasukhā sudullabhā loke

 

VERSE 484

‘My kingdom is offered to you. Enjoy your [new] riches. Offer gifts [to ascetics and Brahmanists]. Do not be unhappy. Your parents are miserable.’

Nissaṭṭhaṃ te rajjaṃ bhoge bhuñjassu dehi dānāni
Mā dummanā ahosi mātāpitaro te dukkhitā

COMMENT

Dehi dānāni: ‘Offer gifts [to ascetics and Brahmanists].’ Commentary: Dehi dānānīti yathāruciyā mahantāni dānāni samaṇabrāhmaṇesu pavattehi. See IGPT sv Brāhmaṇa.

 

VERSE 485

Sumedhā, indifferent to sensuous pleasures, free of undiscernment of reality, said this to him: ‘Do not long for sensuous pleasures. See the danger of sensuous pleasures.

Taṃ taṃ bhaṇati sumedhā kāmehi anatthikā vigatamohā
Mā kāme abhinandi kāmesvādīnavaṃ passa

COMMENT

Vigatamohā: ‘free of undiscernment of reality.’ See IGPT sv Moha.

COMMENT

Abhinandi: ‘long.’ See IGPT sv Abhinandati.

 

VERSE 486

‘Mandhātā, emperor of the four continents, was foremost of those who are devoted to sensuous pleasures. He died insatiable. His wishes [for power and sensual pleasure] were unfulfilled.

Cātuddīpo rājā mandhātā āsi kāmabhoginaṃ aggo
Atitto kālaṅkato na cassa paripūritā icchā

COMMENT

Mandhātā was foremost of those who are devoted to sensuous pleasures (Etadaggaṃ bhikkhave kāmabhogīnaṃ yadidaṃ rājā mandhātā (A.2.17). When Mandhātā became dissatisfied of his seven Treasures of a Wheel-turning monarch, while still a human he was invited by Sakka to become co-Lord of the Devas. But his insatiable greed led him to plot the death of Sakka. Thus he lost his power and was returned to earth.

The four continents of the world are Jambudīpa, Aparagoyāna, Pubbavideha and Uttarakuru (A.1.227). A Wheel-turning monarch is the master of the Indian subcontinent (Jambudīpamahibhuyya iriyati, D.3.155). Mandhātā’s emperorship of all four continents was therefore unusual.

COMMENT

Atitto: ‘insatiable.’

• The people of the world are full of desire, insatiable, slaves to craving.
☸ Ūno loko atitto taṇhādāso ti (M.2.68).

 

VERSE 487

‘If the sky were to rain the seven Treasures all around in the ten directions, there would still be no satisfaction with sensuous pleasures. Men indeed die insatiable.

Satta ratanāni vasseyya vuṭṭhimā dasadisā samantena
Na c’atthi titti kāmānaṃ atittā va maranti narā

COMMENT

The seven Treasures: the Wheel Treasure, the Elephant Treasure, the Horse Treasure, the Jewel Treasure, the Woman Treasure, the Steward Treasure, and the Counsellor Treasure (Sn.p.106).

COMMENT

The four directions, the four intermediate directions, above and below: these are the ten directions (Sn.v.1122).

 

VERSE 488

‘Sensuous pleasures are like an [executioner’s] sword and chopping block. Sensuous pleasures are like a snake’s head. They consume one completely like a furnace. They are like a skeleton [of meatless bones smeared with blood which leaves a hungry dog unsatisfied, fatigued, and full of vexation].

Asisūnūpamā kāmā kāmā sappasirūpamā
Ukkūpamā anudahanti aṭṭhikaṅkala sannibhā

COMMENT

Asisūnā: ‘an [executioner’s] sword and chopping block.’ The meaning of Asisūnā is unsettled: DOP: a butcher’s knife and chopping block. PED: slaughter house. Commentary: Asisūnūpamā kāmā adhikuṭṭanaṭṭhena. PED (sv Adhikuṭṭanā) executioner’s block. DOP (sv Adhikuṭṭanā) chopping block. Asisūnā ti kho bhikkhu pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ (M.1.144).

COMMENT

Aṭṭhikaṅkala: ‘a skeleton [of meatless bones smeared with blood which leaves a hungry dog unsatisfied, fatigued, and full of vexation].’

• That dog would only reap fatigue and vexation
kilamathassa vighātassa bhāgī assāti) (M.1.364).

 

VERSE 489

‘Sensuous pleasures are unlasting and unenduring. They are full of suffering. They are [like] deadly poison. They are like a red-hot iron ball. They are the origin of spiritual defilement. Their fruit is suffering.

Aniccā addhuvā kāmā bahudukkhā mahāvisā
Ayoguḷova santatto aghamūlā dukkhapphalā

COMMENT

Aghamūlā: ‘the origin of spiritual defilement.’ Aghaṃ is occasionally a synonym of nigho, spiritual defilement. See IGPT sv Anīgha.

 

VERSE 490

‘[The danger of] sensuous pleasures is like [the danger of climbing for] the fruits on a tree. It is like [the danger of birds seizing] lumps of meat. Sensuous pleasures are [full of] suffering. They are deluding like [a lovely] dream [which leaves you with nothing]. Sensuous pleasures are like goods taken on loan.

Rukkhaphalūpamā kāmā maṃsapesūpamā dukkhā
Supinopamā vañcaniyā kāmā yācitakūpamā

COMMENT

Rukkhaphalūpamā: ‘like [the danger of climbing for] the fruits on a tree.’ A man in a tree gathering fruit would be harmed if another man seeking fruit decided to cut the tree down (M.1.364).

COMMENT

Maṃsapesūpamā: ‘like [the danger of birds seizing] lumps of meat.’ A hawk seizing a piece of meat is attacked by other hawks (M.1.364).

COMMENT

Supinopamā: ‘like [a lovely] dream [which leaves you with nothing].’ See M.1.364.

COMMENT

Yācitakūpamā: ‘like goods taken on loan.’ See M.1.364.

 

VERSE 491

‘[Indulging in] sensuous pleasures is like [being executed] by a sword or [impaled] on a stake. Sensuous pleasure is an illness. It is a carbuncle. It is distress. It is destruction. It is like a [red-hot] charcoal pit. It is the origin of spiritual defilement. It is danger. It is destruction.

Sattisūlūpamā kāmā rogo gaṇḍo aghaṃ nighaṃ
Aṅgārakāsusadisā aghamūlaṃ bhayaṃ vadho

COMMENT

Sattisūlūpamā kāmā: ‘[Indulging in] sensuous pleasures is like [being executed] by a sword or [impaled] on a stake.’ The parenthesis ‘impaled’ is suggested by sūlaṃ āropamānakaṃ (Th.v.213).

COMMENT

Gaṇḍo: ‘carbuncle.‘ See IGPT sv Gaṇḍa.

COMMENT

Aghamūlā: ‘the origin of spiritual defilement.’ See comment on verse 489.

COMMENT

Vadho: ‘destruction.’ See IGPT sv Vadhati.

 

VERSE 492

‘In this way sensuous pleasures are declared to be full of suffering. They are obstructive [to the reaching of unsurpassed safety from [the danger of] bondage to individual existence]. Go [Anikaratta]! I myself have no trust in individual existence.

Evaṃ bahudukkhā kāmā akkhātā antarāyikā
Gacchatha na me bhavagate vissāso atthi attano

COMMENT

Antarāyikā: ‘obstructive [to the reaching of unsurpassed safety from [the danger of] bondage to individual existence].’ We link antarāyikā to anuttarassa yogakkhemassa adhigamāya on the basis of the following quote:

• I see no single visible object so attractive, so sensuous, so intoxicating, so captivating, so infatuating, so obstructive to the reaching of unsurpassed safety from [the danger of] bondage [to individual existence], as the sight of a woman.
Nāhaṃ bhikkhave aññaṃ ekarūpampi samanupassāmi yaṃ evaṃ rajanīyaṃ evaṃ kamanīyaṃ evaṃ madanīyaṃ evaṃ bandhanīyaṃ evaṃ mucchanīyaṃ evaṃ antarāyakaraṃ anuttarassa yogakkhemassa adhigamāya yathayidaṃ bhikkhave itthirūpaṃ (A.3.68).

 

VERSE 493

‘What will another do for me when his own head is on fire? When being dogged by old age and death one should strive to destroy them.’

Kiṃ mama paro karissati attano sīsamhi ḍayhamānamhi
Anubaddhe jarāmaraṇe tassa ghātāya ghaṭitabbaṃ

 

VERSE 494

Opening the door and seeing her parents and Anikaratta sitting on floor weeping, she said this:

Dvāraṃ apāpuritvāna’yaṃ mātāpitaro anikarattañca
Disvāna chamā nisinne rodante sā idamavoca

 

VERSE 495

‘For the fool, the round of birth and death is [truly] long-lasting, weeping again and again over the deaths of his fathers, the killings of his brothers, and the punishments of himself, which are endless beyond conception.

Dīgho bālānaṃ saṃsāro punappunañca rodataṃ
Anamatagge pitumaraṇe bhātuvadhe attano ca vadhe

 

VERSE 496

‘Remember that the [amount of] tears [you have shed], the [amount of] milk [you have drunk], and the [amount of] blood [you have shed in this long time is more than the water in the four great oceans]. The round of birth and death is long-lasting beyond conception. Remember the heap [as large as this Mount Vepulla] of bones of beings wandering the round of birth and death.

Assu thaññaṃ rudhiraṃ saṃsāraṃ anamataggato saratha
Sattānaṃ saṃsarataṃ sarāhi aṭṭhīnañca sannicayaṃ

COMMENT

Saratha: ‘Remember that the [amount of].’ See similes in Anamataggasaṃyuttaṃ (S.2.178 onwards).

COMMENT

Anamataggato: ‘long-lasting beyond conception.’ See IGPT sv Anamatagga. Measure of length, breadth, or distance is put into the ablative (PGPL 600v). We extend the principle to time.

COMMENT

‘Remember the heap [as large as this Mount Vepulla] of bones’:

• One person, roaming and wandering the round of birth and death [obstructed by] uninsightfulness into reality, and [tethered to individual existence] by craving, would leave behind a stack of bones, a heap of bones, a pile of bones as large as this Mount Vepulla, if there were someone to collect them and what was collected was not destroyed.
Ekapuggalassa bhikkhave kappaṃ sandhāvato saṃsarato siyā evaṃ mahāaṭṭhikaṅkhalo aṭṭhipuñjo aṭṭhirāsi yathāyaṃ vepullo pabbato sace saṃhārako assa sambhatañca na vinasseyya (S.2.185).

 

VERSE 497

‘Remember the four oceans compared with the tears, milk, and blood. Remember the heap of bones of one man [that is left behind by him] in the course of a universal cycle that is equal in size to Mount Vepulla.

Sara cattāro udadhī upanīte assuthaññarudhiramhi
Sara ekakappamaṭṭhīnaṃ sañcayaṃ vepullena samaṃ

COMMENT

Mount Vepulla: The highest of the five mountains surrounding Rājagaha.

 

VERSE 498

‘[Remember the simile of] Jambudīpa being used up, [being turned into] little balls the size of jujube kernels. For one wandering the round of birth and death, the great earth would not be sufficient [to count off] his mother’s mothers, who are endless beyond conception.

Anamatagge saṃsarato mahāmahiṃ jambudīpamupanītaṃ
Kolaṭṭhimattagulikā mātā mātūsu eva nappahonti

 

VERSE 499

‘Remember the [simile of the] grass, sticks, branches, and foliage being used up in relation to one’s fathers, who are endless beyond conception. Split into pieces four inches long, they would not be sufficient [to count off] his father’s fathers.

Sara tiṇakaṭṭhaṃ sākhāpalāsaṃ upanītaṃ anamataggato pitusu
Caturaṅgulikā ghaṭikā pitupitusveva nappahonti

 

VERSE 500

‘Remember the [simile of the] blind turtle in the eastern sea, and in the other direction a yoke with a hole. [The chance of the turtle] inserting its head [into the hole] is an analogy for [the chance of] obtaining human birth [once one has gone to the plane of damnation].

Sara kāṇakacchapaṃ pubbasamudde aparato ca yugacchiddaṃ
Siraṃ tassa ca paṭimukkaṃ manussalābhamhi opammaṃ

COMMENT

Yugacchiddaṃ: ‘a yoke with a hole.’ Called a yoke with a single hole (ekacchiggalaṃ yugaṃ, S.5.455).

COMMENT

Manussalābhamhi opammaṃ: ‘[the chance of] obtaining human birth [once one has gone to the plane of damnation].’ Khippataraṃ kho so bhikkhave kāṇo kacchapo vassasatassa vassasatassa accayena sakiṃ sakiṃ ummujjanto amusmiṃ ekacchiggale yuge gīvaṃ paveseyya natvevāhaṃ bhikkhave sakiṃ vinipātagatena bālena manussattaṃ vadāmi (S.5.456).

 

VERSE 501

‘Remember the bodily form of this most unfortunate body which, like a lump of froth, has no substantial reality. See the [five] aggregates as unlasting. Remember the hells, full of distress.

Sara rūpaṃ pheṇapiṇḍopamassa kāyakalino asārassa
Khandhe passa anicce sarāhi niraye bahuvighāte

 

VERSE 502

‘Remember those filling the cemeteries [with their bodies] again and again in this lifetime or that. Remember the danger of crocodiles [i.e. gluttony]. And remember the four [noble] truths.

Sara kaṭasiṃ vaḍḍhente punappunaṃ tāsu tāsu jātīsu
Sara kumbhīlabhayāni ca sarāhi cattāri saccāni

COMMENT

Kumbhīlabhayāni: ‘the danger of crocodiles [i.e. gluttony].’

• The danger of crocodiles is a metaphor for gluttony.
Kumbhīlabhayanti kho bhikkhave odarikattassetaṃ adhivacanaṃ (A.2.125).

 

VERSE 503

‘When the Deathless exists, what is the use of you drinking the five bitter things? For sensuous delights are all indeed more bitter than the five bitter [spices].

Amatamhi vijjamāne kiṃ tava pañcakaṭukena pītena
Sabbā hi kāmaratiyo kaṭukatarā pañcakaṭukena

COMMENT

Pañcakaṭukena: ‘the five bitter [spices].’ PED (sv Kaṭuka) has several lists, but no list of five.

 

VERSE 504

‘When the Deathless exists, what is the use to you of sensuous pleasures which are full of anguish. For sensuous pleasures are all indeed blazing, boiling, scorching.

Amatamhi vijjamāne kiṃ tava kāmehi ye sapariḷāhā
Sabbā hi kāmaratiyo jalitā kuthitā santāpitā

COMMENT

Sapariḷāhā: ‘anguish.’ See IGPT sv Pariḷāha.

 

VERSE 505

‘When there is freedom from enmity, what is the use to you of sensuous pleasures which are full of enmity? Being like kings, fire, thieves, water, unbeloved [heirs], sensuous pleasures are full of enmity.

Asapattamhi samāne kiṃ tava kāmehi ye bahusapattā
Rājaggicoraudakappiyehi sādhāraṇā kāmā bahusapattā

COMMENT

‘Being like kings, fire, thieves, water, unbeloved [heirs], sensuous pleasures are full of enmity.’

Tassa evaṃ ārakkhato gopayato te bhoge rājāno vā haranti corā vā haranti aggi vā ḍahati udakaṃ vā vahati appiyā vā dāyādā haranti (M.1.86).

 

VERSE 506

‘When deliverance [from execution and imprisonment] exists, what is the use to you of sensuous pleasures in which there is execution and imprisonment? For in sensous pleasures [people] unwillingly suffer the miseries of execution and imprisonment.

Mokkhamhi vijjamāne kiṃ tava kāmehi yesu vadhabandho
Kāmesu hi asakāma vadhabandhadukkhāni anubhonti

COMMENT

Vadhabandhadukkhāni: ‘the miseries of execution and imprisonment.’ Commentary: Vadho ti maraṇaṃ. Bandho ti daṇḍabandhanādibandhanaṃ.

 

VERSE 507

‘A blazing grass torch burns the one who holds it; but not indeed the one who releases it. Sensuous pleasures are truly like a burning torch. They burn those who do not let go [of them].

Ādīpitā tiṇukkā gaṇhantaṃ dahati neva muñcantaṃ
Ukkopamā hi kāmā dahanti ye te na muñcanti

 

VERSE 508

‘Do not abandon abundant happiness for the sake of the little happiness of sensuous pleasures. Do not later suffer hardship like a carp swallowing a fishhook.

Mā appakassa hetu kāmasukhassa vipulaṃ jahi sukhaṃ
Mā puthulomova baḷisaṃ gilitvā pacchā vihaññasi

 

VERSE 509

‘Rather, inwardly tame yourself in relation to sensuous pleasures. You are [bound to sensuous pleasures] like a dog by a chain. Sensuous pleasures will treat you like a scavenger treats a hungry dog.

Kāmaṃ kāmesu damassu tāva sunakhova saṅkhalābaddho
Kāhinti khu taṃ kāmā chātā sunakhaṃ va caṇḍālā

COMMENT

Caṇḍālā: ‘scavenger.’ Brahmans were called caṇḍāla-brahmans if they earned their living by ‘all kinds of work’:

• He makes his living by all kinds of work, therefore a brahman is called a caṇḍāla brahman.
sabbakammehi jīvikaṃ kappetī ti kho doṇa tasmā brāhmaṇo brāhmaṇa caṇḍālo ti vuccati (A.3.229).

This suggests the caṇḍāla class had no particular occupation associated with it, and were scavengers, with hungry dogs as their close competitors. On there being no castes or outcastes in ancient India, see IGPT sv Vasala.

 

VERSE 510

‘Being applied to sensuous pleasures you will suffer unlimited [physical] pain and very many psychological pains. Relinquish unenduring sensuous pleasures.

Aparimitañca dukkhaṃ subahūni ca cittadomanassāni
Anubhohisi kāmayuto paṭinissaja addhuve kāme

COMMENT

Aparimitañca dukkhaṃ: ‘unlimited [physical] pain.’ Commentary: kāyikaṃ dukkhaṃ.

 

VERSE 511

‘When the Ageless exists, what is the use to you of sensuous pleasures in which there is old age and death? All births everywhere are linked to old age, death, and illness.

Ajaramhi vijjamāne kiṃ tava kāmehi yesu jarāmaraṇaṃ
Jarāmaraṇavyādhagahitā sabbā sabbattha jātiyo

 

VERSE 512

‘This is the Ageless. This is the Deathless. This is the path to the Ageless and Deathless. It is free of grief and enmity. It is untroubled [by defilement]. It is free of wrongdoing. It is free of danger. It is free of the torment [of suffering].

Idamajaraṃ idamamaraṃ idamajarāmarapadaṃ asokaṃ ca
Asapattamasambādhaṃ akhalitamabhayaṃ nirupatāpaṃ

COMMENT

Asambādhaṃ: ‘untroubled [by defilement].’ Sambādha means ‘crowded,’ but in the figurative sense PED calls it ‘difficulty, trouble.’ Commentary: Kilesasambādhābhāvato asambādhaṃ.

COMMENT

Nirupatāpaṃ: ‘It is free of the torment [of suffering].’ Commentary: Dukkhūpatāpassa kilesassāpi abhāvena nirupatāpaṃ.

COMMENT

Akhalita: ‘It is free of wrongdoing.’ Commentary: Khalitasaṅkhātānaṃ duccaritānaṃ abhāvena akhalitaṃ.

 

VERSE 513

‘This deathlessness has been attained by many, and it is to be obtained even today by one who properly applies himself, but it cannot be attained by one who does not properly strive.’

Adhigatamidaṃ bahūhi amataṃ ajjāpi ca labhanīyamidaṃ
Yo yoniso payuñjati na ca sakkā aghaṭamānena

 

VERSE 514

Finding no delight in originated phenomenon, Sumedhā spoke thus. And, on conciliating Anikaratta, Sumedhā threw her hair onto the floor.

Evaṃ bhaṇati sumedhā saṅkhāragate ratiṃ alabhamānā
Anunentī anikarattaṃ kese ca chamaṃ khipi sumedhā

COMMENT

Anunentī: ‘conciliating.’ See IGPT sv Anuneti.

 

VERSE 515

Having stood up, Anikaratta, with palms joined in respect requested her father: ‘Let Sumedhā leave in order to go forth [into the ascetic life]. She will realise deliverance [from perceptually obscuring states] and Truth.’

Uṭṭhāya anikaratto pañjaliko yācat’assā pitaraṃ so
Vissajjetha sumedhaṃ pabbajituṃ vimokkhasaccadassā

COMMENT

Vimokkha: ‘deliverance [from perceptually obscuring states].’ See IGPT sv Vimokkha.

 

VERSE 516

Allowed to leave by her parents, she went forth [into the ascetic life], terrified of the grief and danger [inherent in the round of birth and death]. She realised the six supernormal attainments and the highest fruit [of asceticism] while she was [still] a sikkhamānā.

Vissajjitā ca mātāpitūhi pabbaji sokabhayabhītā
Cha abhiññā sacchikatā aggaphalaṃ sikkhamānāya

COMMENT

Sokabhayabhītā: ‘terrified of the grief and danger [inherent in the round of birth and death].’ Commentary: Sokabhayabhītāti ñātiviyogādihetuto sabbasmāpi saṃsārabhayato bhītā ñāṇuttaravasena utrāsitā.

COMMENT

Aggaphalaṃ: ‘the highest fruit [of asceticism].’ Cattāri sāmaññaphalāni sotāpattiphalaṃ sakadāgāmiphalaṃ anāgāmiphalaṃ arahattaphalaṃ (D.3.228).

COMMENT

Cha abhiññā: ‘six supernormal attainments.’ See IGPT sv Abhijānāti.

 

VERSE 517

[Concerning Sumedhā’s final words:]

Astounding and extraordinary was that passing away to the Untroubled-without-residue of King [Koñca’s] daughter, as she explained during her last moments her deeds in her past lives.

Acchariyaṃ abbhutaṃ taṃ nibbānaṃ āsi rājakaññāya
Pubbenivāsacaritaṃ yathā vyākari pacchime kāle

COMMENT

Nibbānaṃ: ‘passing away to the Untroubled-without-residue.’ See IGPT sv Nibbāna.

 

VERSE 518

‘In the time of the Blessed One Koṇāgamana we three women friends [Dhanañjānī, Khemā, and myself] presented the gift of a dwelling in a newly settled monastery.

Bhagavati koṇāgamane saṅghārāmamhi navanivesamhi
Sakhiyo tīṇi janiyo vihāradānaṃ adāsimha

COMMENT

Sakhiyo tīṇi janiyo: ‘three women friends [Dhanañjānī, Khemā, and myself].’ Commentary: dhanañjānī khemā ahañcāti mayaṃ.

COMMENT

Saṅghārāmaṃ: ‘monastery.’ Translators and dictionaries rarely call ārāma ‘monastery.’ But here is the full term plus adjective, occurring only five times in the scriptures. Bhikkhunīs call monasteries sabhikkhukaṃ ārāmaṃ (‘parks with monks’) (Vin.4.307).

 

VERSE 519

‘For 10 times, 100 times, 1000 times, 10,000 times we were reborn amongst the devas. So what need is there to talk about [our rebirths] amongst men?

Dasakkhattuṃ satakkhattuṃ dasasatakkhattuṃ satāni ca satakkhattuṃ
Devesu uppajjimha ko pana vādo manussesu

 

VERSE 520

‘Amongst the deities we had great psychic power. So what need is there to talk about [our psychic power] amongst men? I was the chief consort of a [Wheel-turning monarch] possessed of the seven Treasures. I was his Woman Treasure.

Devesu mahiddhikā ahumha manussakamhi ko pana vādo
Sattaratanassa mahesī itthiratanaṃ ahaṃ āsiṃ

 

VERSE 521

‘That [gift of a dwelling] was the cause, the source, the origin [of all my good fortune]. That [considered] approval of the teaching, that first contact [with the teaching], for one who took delight in the teaching, that was [the doorway to] the Untroubled.

So hetu so pabhavo taṃ mūlaṃ sā va sāsane khantī
Taṃ paṭhamaṃ samodhānaṃ taṃ dhammaratāya nibbānaṃ

COMMENT

That [gift of a dwelling] was the cause, the source, the origin [of all my good fortune]. Commentary: So hetū ti yaṃ taṃ koṇāgamanassa bhagavato kāle saṅghassa vihāradānaṃ kataṃ, so yathāvuttāya dibbasampattiyā ca hetu.

COMMENT

Sā va sāsane khantī: ‘That [considered] approval of the teaching.’ Commentary: Sā va sāsane khantī ti sā eva idha satthusāsane dhamme nijjhānakkhantī.

• Hearing the teaching, he bears it in mind. Bearing it in mind, he examines the meaning [of what he has memorised]. Doing so, the teaching receives his considered approval. With this, eagerness [to understand the teaching] arises. When this happens, he enthusiastically applies himself [to the teaching]. Enthusiastically applying himself [to the teaching], he scrutinises [it]. Having scrutinised [it], he strives [to practise it].
sutvā dhammaṃ dhāreti dhatānaṃ dhammānaṃ atthaṃ upaparikkhati atthaṃ upaparikkhato dhammā nijjhānaṃ khamanti dhammanijjhānakkhantiyā sati chando jāyati chandajāto ussahati ussahitvā2 tuleti tulayitvā padahati (M.1.480).

COMMENT

Taṃ paṭhamaṃ samodhānaṃ: ‘that first contact [with the teaching].’ Commentary: Taṃ paṭhamasamodhānanti tadeva satthusāsanadhammena paṭhamaṃ samodhānaṃ paṭhamo samāgamo.

COMMENT

Nibbānaṃ: ‘[the doorway to] the Untroubled.’ Commentary: nibbānanti phalūpacārena kāraṇaṃ vadati

 

VERSE 522

‘Those who have faith in the words of the one of supreme wisdom speak likewise. They are are disillusioned with individual existence. Being disillusioned, they are unattached to it.’

Evaṃ kathenti ye saddahanti vacanaṃ anomapaññassa
Nibbindanti bhavagate nibbinditvā virajjantī ti

 

COMMENTATOR'S ENVOI (Translator: Mrs Rhys Davids)

The Psalms of them who through the Gospel’s grace

Became the true-born children and the heirs,

Mouth-born, of Him who is the Master Blest,

King o’ the Norm, creations of the Norm,

Excelling in all virtue, Arahants,

Who wrought all that ‘twas possible to do–

These Psalms, their utterances when AÑÑĀ

They did proclaim, or whensoe’er it was,

Beginning with Brother SUBHŪTI’S verse,

With Sisters Psalms, headed by ‘STURDYKIN’–

All these the Leaders of the Order took,

And in one ordered serial compiled,

The THERAGĀTHĀ-THERĪGĀTHĀ named.

 

To elucidate the import of that work

Three Older Commentaries are extant.

Thereto this exegesis I have tried

T’ indite, the which, in that where’er ‘twas fit,

I strove to set the highest meaning forth,

I named the Paramattha-Dīpanī;

The whole whereof, now finished to the end,

By orderly decision is arranged,

For recitation from the sacred text,

In chapters of the number ninety-two.

Thus by the efficacy of such good

As has accrued to me, by me applied,

Have I made bright the glory of the word,

The system, of the Sovran of the world;

That, by their pure attainment in all truth

And virtue, mortals all may come to taste

The essence of emancipation won.

Long may the Very Buddha’s Word and Law

Abide, and ever may it be revered

By every creature that hath life and breath!

And may the weather-god in season due

Send rain on earth, and may the powers that be

Govern the world as lovers of the Norm!

Thus endeth the Commentary on the Therigāthā, by the Teacher, Brother Dhammapāla, residing at the Padara-Tittha-Vihāra.

Badaratitthavihāravāsinā ācariyadhammapālattherena