CHAPTER OF POEMS WITH TWO VERSES

Verses 19 & 20: Abhirūpanandā: ‘Nandā the Lovely’

[The Buddha:]

‘See the body [according to reality], Nandā, as ailing, foul, and loathsome. Develop an undistracted and well-collected mind by [meditating on] unloveliness.

‘Develop the [meditation on the] voidness of any abiding phenomena. Discard the proclivity to self-centredness. Then, through penetrating self-centredness, you will live the religious life inwardly at peace.’

Āturaṃ asuciṃ pūtiṃ passa nande samussayaṃ
Asubhāya cittaṃ bhāvehi ekaggaṃ susamāhitaṃ

Animittañca bhāvehi mānānusayamujjaha
Tato mānābhisamayā upasantā carissasī ti

COMMENT

The Buddha aroused an earnest attitude to the practice (saṃvegaṃ uppādetvā) in Nandā by showing her a psychically created image of a beautiful woman going through the process of ageing. Then he recited these verses to her, upon which she became enlightened. The same verses became her declaration of arahantship.

COMMENT

Passa: ‘See [according to reality].’ See IGPT sv Passati.

COMMENT

Asubhāya: ‘unloveliness.’ See IGPT sv Subha.

COMMENT

Animittañca: ‘voidness of any abiding phenomena.‘ See IGPT sv Nimitta.

COMMENT

Mānānusaya: ‘proclivity to self-centredness.‘ See IGPT sv Māna and Asmi.

COMMENT

Carissasi: ‘live the religious life.’ See IGPT sv Eko care khaggavisāṇakappo.

 

Verses 21 & 22: Jentā

I have developed all these [noble] seven factors of enlightenment, the paths leading to the realisation of the Untroubled as explained by the Buddha.

I have seen the Blessed One [according to reality]. This is my last body. The round of birth and death is destroyed. There are now [for me] no renewed states of individual existence.

Ye ime satta bojjhaṅgā maggā nibbānapattiyā
Bhāvitā te mayā sabbe yathā buddhena desitā

Diṭṭho hi me so bhagavā antimoyaṃ samussayo
Vikkhīṇo jātisaṃsāro natthi dāni punabbhavo ti

COMMENT

Ime: ‘these [noble].’ See comment on verse 45.

COMMENT

Nibbāna: ‘the Untroubled.’ See IGPT sv Nibbāna.

COMMENT

Diṭṭho hi me so bhagavā: ‘I have seen the Blessed One [according to reality].’ Parenthesis in accordance with the quote:

• One who sees the nature of reality sees me [according to reality]. One who sees me [according to reality] sees the nature of reality.
Kiṃ te iminā pūtikāyena diṭṭhena yo kho vakkali dhammaṃ passati so maṃ passati yo maṃ passati so dhammaṃ passati (S.3.120).

For renderings of dhamma and passati, see IGPT sv Dhamma and Passati.

COMMENT

Jātisaṃsāro: ‘the round of birth and death.’ See IGPT sv Saṃsāra.

COMMENT

Natthi dāni punabbhavo: ‘There are now [for me] no renewed states of individual existence.’ See comment on verse 67.

 

Verses 23 & 24: Sumaṅgala’s mother

I am well freed, truly freed, gloriously freed from the pestle. My shameless man smelt like a mushroom, and my rice pot like a water-snake.

I put an end to attachment and hatred with a hissing sound. Having gone to the root of a tree, I meditate. Out of happiness [I exclaim]: ‘What happiness!’

Sumuttikā sumuttikā sādhu muttikāmhi musalassa
Ahiriko me chattakaṃ vāpi ukkhalikā me deḍḍubhaṃ vāti

Rāgañca ahaṃ dosañca cicciṭi cicciṭī ti vihanāmi
Sā rukkhamūlamupagamma aho sukhan ti sukhato jhāyāmī ti

COMMENT

Vāpi: ‘like... and.’ Treating vāpi as va api.

COMMENT

Vāti: ‘smelt.’ See PED sv Vāyati2.

COMMENT

Cicciṭi cicciṭī ti: ‘with a hissing sound.’ The commentary considers this to be the memory of the sound made by the husband as he wove baskets. It seems more likely an inner sound heard in meditation, for example the sound of wind heard by the Bodhisatta as he practised the breathingless meditation: Tassa mayhaṃ aggivessana mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṃ nikkhamantānaṃ adhimatto saddo hoti (M.1.243).

COMMENT

Sumaṅgala’s verse is this:

• I am well freed, truly freed, gloriously freed from three bent things: my sickles, my ploughs, and my hoes. Even if they were really here, truly here, even so, enough of them, enough. Meditate, Sumaṅgala. Meditate, Sumaṅgala. Dwell diligently applied [to the practice], Sumaṅgala (Th.v.43).

 

Verses 25 & 26: Aḍḍhakāsī

My takings [for prostitution] were as large as the revenue of the country of Kāsi. In setting [my services] at that price, the wealthy citizens of Kāsi established me as priceless.

Then I became disillusioned with my appearance. And being disillusioned [with originated phenomena], I was unattached [to originated phenomena]. May I no longer repeatedly roam the round of birth and death. I have realised the three final knowledges. I have fulfilled the Buddha’s training system.

Yāva kāsijanapado suṅko me tattako ahu
Taṃ katvā negamo agghaṃ aḍḍhenagghaṃ ṭhapesi maṃ

Atha nibbindahaṃ rūpe nibbindañca virajjahaṃ
Mā puna jātisaṃsāraṃ sandhāveyyaṃ punappunaṃ
Tisso vijjā sacchikatā kataṃ buddhassa sāsanan ti

COMMENT

As a bhikkhunī under Kassapa Buddha, Aḍḍhakāsī had reviled an arahant bhikkhunī by calling her a prostitute. After a soujourn in hell she became the daughter of a distinguished citizen of Benares and in due course became a prostitute in Rājagaha. Because the revenue which accrued to the king every day from Kāsī was a thousand, Aḍḍhakāsī’s patrons had to pay that amount to spend a night with her. Thus she was called Kāsī. Those unable to afford a thousand would pay half that (addha) and spend the day with her. Thus she became Addhakāsī. On hearing the Buddha’s teaching she planned a trip to Sāvatthī to receive ordination in his presence. When this plan became publically known, her route was waylaid by rogues. So the Buddha permitted her to be ordained via a messenger (Vin.2.277).

COMMENT

Rūpe: ‘appearance.’ See IGPT sv Rūpa.

COMMENT

Nibbindahaṃ: ‘I became disillusioned.’ See IGPT sv Nibbidā.

COMMENT

Nibbindañca: ‘and being disillusioned [with originated phenomena].’ See IGPT sv Nibbidā.

COMMENT

Virajjahaṃ: ‘I was unattached [to originated phenomena].’ See IGPT sv Virāga.

COMMENT

Jātisaṃsāraṃ: ‘the round of birth and death.’ See IGPT sv Saṃsāra.

COMMENT

Vijjā: ‘final knowledges.’ See IGPT sv Tevijja.

COMMENT

Sāsanaṃ: ‘training system.’ See IGPT sv Sāsana.

 

Verses 27 & 28: Cittā

Though emaciated, sick, and very frail, having ascended the [Vulture’s Peak] mountain I press on, leaning on my stick. Having laid aside my outer robe and, having turned it upside down, my little bowl, I propped myself against a rock, having obliterated the mass of inward darkness.

Kiñcāpi khomhi kisikā gilānā bāḷhadubbalā
Daṇḍamolubbha gacchāmi pabbataṃ abhirūhiya

Saṅghāṭiṃ nikkhipitvāna pattakañca nikujjiya
Sele khambhesimattānaṃ tamokkhandhaṃ padāliyā ti

COMMENT

In her youth Cittā became a bhikkhunī in Rājagaha under Mahāpajāpatī.

COMMENT

Tamo: ‘inward darkness.’ Inward darkness equals the āsavas. See IGPT sv Kaṇha.

 

Verses 29 & 30: Mettikā

Though in physical pain, frail, and elderly, having ascended a mountain I press on, leaning on my stick. Having laid aside my outer robe and, having turned it upside down, my little bowl, I sat on a rock. Then my mind was liberated [from perceptually obscuring states]. The three final knowledges are attained. I have fulfilled the Buddha’s training system.

Kiñcāpi khomhi dukkhitā dubbalā gatayobbanā
Daṇḍamolubbha gacchāmi pabbataṃ abhirūhiya

Nikkhipitvāna saṅghāṭiṃ pattakañca nikujjiya
Nisinnā camhi selamhi atha cittaṃ vimucci me
Tisso vijjā anuppattā kataṃ buddhassa sāsanan ti

COMMENT

In her youth Mettikā became a bhikkhunī in Rājagaha under Mahāpajāpatī.

COMMENT

Vimucci: ‘liberated [from perceptually obscuring states].’ See IGPT sv Vimutta.

COMMENT

Tisso vijjā: ‘the three final knowledges.’ See IGPT sv Tevijja.

COMMENT

Sāsanaṃ: ‘training system.’ See IGPT sv Sāsana.

 

Verses 31 & 32: Mittā

On the 14th [or] 15th, plus the 8th day of the fortnight, plus any special day of the fortnight I undertook the observance which is properly associated with the eight precepts. I longed for [rebirth in] the company of devas.

Today with one meal per day, a shaven head, and clad in robes, having eliminated suffering from the heart, I do not wish for [rebirth in] the company of devas.

Cātuddasiṃ pañcadasiṃ yā ca pakkhassa aṭṭhamī
Pāṭihāriyapakkhañca aṭṭhaṅgasusamāgataṃ
Uposathaṃ upāgacchiṃ devakāyābhinandinī

Sājja ekena bhattena muṇḍā saṅghāṭipārutā
Devakāyaṃ na patthehaṃ vineyya hadaye daran ti

COMMENT

Mittā was born in Kapilavatthu and went forth together with Mahāpajāpatī.

COMMENT

Cātuddasiṃ pañcadasiṃ: ‘14th [or] 15th.’ In the Buddhist calendar there are three seasons, with eight fortnights per season. The fortnights end on either the 14th day or 15th day (Vin.1.132) and are marked with the uposatha recitation (Vin.1.104) or pavarana ceremony (Vin.1.160).

COMMENT

Aṭṭhaṅga: ‘eight precepts.’ Commentary: Aṭṭhaṅgasusamāgatanti pāṇātipātā veramaṇiādīhi aṭṭhahi aṅgehi suṭṭhu samannāgataṃ.

COMMENT

Dara: ‘suffering.’ See IGPT sv Daratha.

 

Verses 33 & 34: Abhayamātā: ‘Abhaya’s mother’

[Abhayamātā’s enlightenment came from receiving this advice from her son:]

‘From the soles of the feet up, mother, and down from the hair on the crown of the head, contemplate this foul, malodorous body.’

[Declaration of arahantship:]

As I abide in this way, all my attachment is abolished. My [sensuous] passion is annihilated. I am freed from inward distress. I have realised the Untroubled.

Uddhaṃ pādatalā amma adho ve kesamatthakā
Paccavekkhassu’maṃ kāyaṃ asuciṃ pūtigandhikaṃ

Evaṃ viharamānāya sabbo rāgo samūhato
Pariḷāho samucchinno sītibhūtāmhi nibbutā ti

COMMENT

Abhayamātā was a courtesan of Ujjenī whose son, Abhaya, was fathered by King Bimbisāra. Abhaya’s verses are Th.v.26 and Th.v.98.

COMMENT

Pariḷāho: ‘[sensuous] passion.’ See IGPT sv Pariḷāha.

COMMENT

Sītibhūtāmhi: ‘I am freed from inward distress.’ See IGPT sv Sītibhūta.

COMMENT

Nibbutā: ‘I have realised the Untroubled.’ Nibbutā standing, in verse, for parinibbutā. See IGPT sv Nibbāna.

 

Verses 35 & 36: Abhayā

[The Buddha:]

‘Perishable is the body, Abhayā, to which the common man is bound.’

[Declaration of arahantship:]

I will lay down this [wretched human] body fully consciously and mindfully. Taking delight in diligence [in the practice] because of [suffering] many unpleasant things, I have attained the destruction of craving. I have fulfilled the Buddha’s training system.

Abhaye bhiduro kāyo yattha sattā puthujjanā
Nikkhipissāmimaṃ dehaṃ sampajānā satimatī

Bahūhi dukkhadhammehi appamādaratāya me
Taṇhakkhayo anuppatto kataṃ buddhassa sāsanan ti

COMMENT

When Abhayā was seated in the Sītavana Wood contemplating the unloveliness of the body, the Buddha made his appearance via a psychically created image of himself and spoke the first two pādas here. Then follows Abhayā’s declaration of enlightenment.

COMMENT

Imaṃ dehaṃ: ‘this [wretched human] body.’ See IGPT sv Imaṃ kāyaṃ.

COMMENT

Yattha: ‘to which.’ Norman says likewise. PED (sv Yattha): where, at which spot; at which time, when; with verbs of motion=whereto.

COMMENT

Appamāda: ‘diligence [in the practice].’ See IGPT sv Appamatta.

 

Verses 37 & 38: Sāmā

Not attaining inward peace, I left my dwelling four or five times, my mind being uncontrollable. This is the eighth day since I abolished craving.

Taking delight in diligence [in the practice] because of [suffering] many unpleasant things, I have attained the destruction of craving. I have fulfilled the Buddha’s training system.

Catukkhattuṃ pañcakkhattuṃ vihārā upanikkhamiṃ
Aladdhā cetaso santiṃ citte avasavattini
Tassā me aṭṭhamī ratti yato taṇhā samūhatā

Bahūhi dukkhadhammehi appamādaratāya me
Taṇhakkhayo anuppatto kataṃ buddhassa sāsanan ti

COMMENT

Sāmā was so distressed by the murder of her friend Sāmāvatī, she went forth into the ascetic life. She continued in distress until hearing a discourse from Ānanda.