It is twenty-five years since I went forth [into the ascetic life]. Not even for the duration of a finger-snap have I attained peace of mind. Not attaining inward peace, oozing with lust for sensuous pleasure, stretching forth my arms, wailing, I entered my dwelling.
I approached the bhikkhunī [Dhammadinnā] who seemed trustworthy to me. She explained the teaching to me concerning the [five] aggregates, the [twelve] bases of sensation, and the [eighteen] elements of sensation.
Having heard the teaching from her I sat down somewhere quiet. I know my past lives. My divine eye is purified. I have knowledge [of the minds of other beings and persons], having encompassed them with my own mind. My [divine] ear is purified. I have gained psychic powers. I have accomplished the destruction of perceptually obscuring states. I have realised the six supernormal attainments. I have fulfilled the Buddha’s training system.
Paṇṇavīsati vassāni yato pabbajitā ahaṃ
Nāccharāsaṅghātamattampi cittassūpasamajjhagaṃ
Aladdhā cetaso santiṃ kāmarāgenavassutā
Bāhā paggayha kandantī vihāraṃ pāvisiṃ ahaṃ
Sā bhikkhuniṃ upagacchiṃ yā me saddhāyikā ahu
Sā me dhammamadesesi khandhāyatanadhātuyo
Tassā dhammaṃ suṇitvāna ekamante upāvisiṃ
Pubbenivāsaṃ jānāmi dibbacakkhu visodhitaṃ
Cetopariccañāṇañca sotadhātu visodhitā
Iddhipi me sacchikatā patto me āsavakkhayo
Chaḷabhiññā sacchikatā kataṃ buddhassa sāsanan ti
COMMENT
The bhikkhunī [Dhammadinnā]: see verse 12.
COMMENT
Ekamante: ‘somewhere quiet.’ See IGPT sv Ekamantaṃ.
COMMENT
Cetopariccañāṇañca: ‘I have knowledge [of the minds of other beings and persons], having encompassed them with my own mind.’ Parenthesis comes from here:
• He discerns the minds of other beings and persons, having encompassed them with his own mind.
☸ Parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti (A.3.280).
Intoxicated with my complexion, appearance, beauty, and fame, and proud on account of my youth, I despised other women.
Having dolled up this gorgeous body, a beguiler of fools, I stood [waiting] at the brothel door like a hunter who has laid out a snare, showing off my adornments. Much that is private was revealed [by me]. I played many tricks, making fun of many people.
Today with a shaven head and clad in robes, having walked on almsround I was seated at the root of a tree and attained [second jhāna which is] without thinking [and pondering].
I have eradicated all ties to individual existence, whether divine or human. I have destroyed all perceptually obscuring states. I am freed from inward distress. I have realised the Untroubled.
Mattā vaṇṇena rūpena sobhaggena yasena ca
Yobbanena c’upatthaddhā aññāsamatimaññihaṃ
Vibhūsitvā imaṃ kāyaṃ sucittaṃ bālalāpanaṃ
Aṭṭhāsiṃ vesidvāramhi luddo pāsamivoḍḍiya
Pilandhanaṃ vidaṃsentī guyhaṃ pakāsikaṃ bahuṃ
Akāsiṃ vividhaṃ māyaṃ ujjagghantī bahuṃ janaṃ
Sājja piṇḍaṃ caritvāna muṇḍā saṅghāṭipārutā
Nisinnā rukkhamūlamhi avitakkassa lābhinī
Sabbe yogā samucchinnā ye dibbā ye ca mānusā
Khepetvā āsave sabbe sītibhūtāmhi nibbutā ti
COMMENT
A rebuke from MahāMoggallāna started Vimalā on her journey to enlightenment, when she attempted to seduce him. He told her, ‘Anyone knowing you as I do would avoid you by a long distance, like avoiding a cesspit in the rainy season.’ She replied, ‘That is so, great Hero. It is just as you say. And here [in relation to the female body] some founder as an old ox in the mud.’ See Th.v.1150-1156.
COMMENT
Bālalāpanaṃ: ‘beguiler of fools.’ We follow Norman’s note.
COMMENT
Avitakkassa lābhinī: ‘attained [second jhāna which is] without thinking [and pondering].’ Commentary: dutiyajjhānapādakassa aggaphalassa adhigamena avitakkassa lābhinī. Compare:
• He enters and abides in second jhāna which is without thinking and pondering.
☸ Avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyajjhānaṃ upasampajja viharati
COMMENT
Sabbe yogā: ‘all ties to individual existence.’ =saṃyojanā metri causa. See IGPT sv Yoga.
COMMENT
Sītibhūtāmhi: ‘I am freed from inward distress.’ See IGPT sv Sītibhūta.
COMMENT
Nibbutā: ‘I have realised the Untroubled.’ =parinibbutā metri causa. See IGPT sv Nibbāna.
Previously, because of improper contemplation, I was afflicted by lust for sensuous pleasure. I was restless, my mind being uncontrollable.
I was mentally preoccupied on account of the spiritual defilements [of attachment, hatred, and undiscernment of reality]. Being swayed by the perception of loveliness I did not gain mental tranquillity, being under the control of lustful mental states.
Emaciated, sickly, and pale, I lived the religious life for seven years. Being completely miserable, I found no happiness either day or night.
So, taking a rope I went to the middle of a forest. [I reflected] ‘Hanging myself here is better than returning to lay life.’
Having made a firm noose and tied it to the branch of a tree, I placed the noose round my neck. Then my mind was liberated [from perceptually obscuring states].
Ayoniso manasikārā kāmarāgena aṭṭitā
Ahosiṃ uddhatā pubbe citte avasavattini
Pariyuṭṭhitā kilesehi subhasaññānuvattinī
Samaṃ cittassa na labhiṃ rāgacittavasānugā
Kisā paṇḍu vivaṇṇā ca satta vassāni carihaṃ
Nāhaṃ divā vā rattiṃ vā sukhaṃ vindiṃ sudukkhitā
Tato rajjuṃ gahetvāna pāvisiṃ vanamantaraṃ
Varaṃ me idha ubbandhaṃ yañca hīnaṃ punācare
Daḷhapāsaṃ karitvāna rukkhasākhāya bandhiya
Pakkhipiṃ pāsaṃ gīvāyaṃ atha cittaṃ vimucci me ti
COMMENT
Sīhā was the niece of General Sīha.
COMMENT
Uddhatā: ‘restless.’ See IGPT sv Uddhacca.
COMMENT
Pariyuṭṭhitā: ‘mentally preoccupied.’ See IGPT sv Pariyuṭṭhāna.
COMMENT
Kilesā: ‘spiritual defilements,’ i.e. rāga, dosa, and moha:
☸ Kilesappahānanti rāgassa pahānaṃ dosassa pahānaṃ mohassa pahānaṃ (Vin.3.93).
COMMENT
Anuvattinī: ‘being swayed by.’ PED (sv Anuvattin): ‘following, acting according to or in conformity with.’
COMMENT
Carihaṃ: ‘I lived the religious life.’ See IGPT sv Eko care khaggavisāṇakappo.
COMMENT
Cittaṃ vimucci: ‘my mind was liberated [from perceptually obscuring states].’ See IGPT sv Vimutta.
[The Buddha told me:] ‘See the body [according to reality], Nandā, as ailing, foul, and loathsome. Develop an undistracted and well-collected mind by [meditating on] unloveliness. As is this one, so is that one. As is that one, so is this one. It emits a foul stench. Fools take delight in it.’
Viewing it in this way, being tirelessly applied [to the practice] night and day, then, having profoundly understood it through my own penetrative discernment, I saw it [according to reality].’
While I was reflecting properly, being diligently applied [to the practice], I saw this [wretched human] body according to reality, both internally and externally.
Then I became disillusioned with and unattached to my own body. Being diligently applied [to the practice] I am emancipated [from individual existence], I am inwardly at peace, and have realised the Untroubled.
Āturaṃ asuciṃ pūtiṃ passa nande samussayaṃ
Asubhāya cittaṃ bhāvehi ekaggaṃ susamāhitaṃ
Yathā idaṃ tathā etaṃ yathā etaṃ tathā idaṃ
Duggandhaṃ pūtikaṃ vāti bālānaṃ abhinanditaṃ
Evametaṃ avekkhantī rattindivamatanditā
Tato sakāya paññāya abhinibbijjha dakkhisaṃ
Tassā me appamattāya vicinantiyā yoniso
Yathābhūtaṃ ayaṃ kāyo diṭṭho santarabāhiro
Atha nibbindahaṃ kāye ajjhattañca virajjahaṃ
Appamattā visaṃyuttā upasantāmhi nibbutā ti
COMMENT
Being the daughter of Mahāpajāpatī, Nandā was the Buddha’s half-sister. Because her parents had forced her to become a bhikkhunī against her will, she remained infatuated with her own beauty, refusing to meet the Buddha. The Buddha convened a compulsory meeting, and showed her a psychically created image of a beautiful woman going through the process of ageing. Then he recited two verses concerning the unattractiveness of the body. Dhammapada verse 150 was also spoken at that meeting:
• [This body is] a city built of bones, plastered with flesh and blood, wherein are hidden old age, death, conceit, and denigration.
☸ Aṭṭhīnaṃ nagaraṃ kataṃ maṃsalohitalepanaṃ
Yattha jarā ca maccu ca māno makkho ca ohito (Dh.v.150).
COMMENT
Atanditā: ‘being tirelessly applied [to the practice].’ See IGPT sv Atandita.
COMMENT
Abhinibbijjha: ‘having profoundly understood.’ Nibbijjhati means ‘to pierce,’ which we call ‘to profoundly understand’ (parijānāti) by comparison with this quote:
• They who have profoundly understood sensuous pleasures... have reached the Far Shore
☸ Ye ca kāme pariññāya... te ve pāragatā (A.3.69).
COMMENT
Santarabāhiro: ‘both internally and externally.’ This is more usually covered by the terms ajjhattaṃ and bahiddhā, meaning one’s own body and others’ bodies:
• As he abides contemplating the nature of the body internally he becomes perfectly inwardly collected and perfectly serene. Being thus perfectly inwardly collected and perfectly serene he arouses knowledge and vision externally of others’ bodies [according to reality].
☸ Ajjhattaṃ kāye kāyānupassī viharanto tattha sammāsamādhiyati sammāvippasīdati. So tattha sammā samāhito sammāvippasanno bahiddhā parakāye ñāṇadassanaṃ abhinibbatteti (D.2.216).
In this poem santarabāhiro is associated with yathā idaṃ tathā etaṃ, which is shown in the following quote to be synonymous with ajjhattaṃ and bahiddhā:
• ‘As is this one, so is that one. As is that one, so is this one.’ [If one understood this] one would discard fondness for the body, both internally and externally.
☸ Yathā idaṃ tathā etaṃ yathā etaṃ tathā idaṃ
Ajjhattañca bahiddhā ca kāye chandaṃ virājaye (Sn.v.203).
COMMENT
Appamattā: ‘Being diligently applied [to the practice].’ See IGPT sv Appamatta.
COMMENT
Visaṃyuttā: ‘emancipated [from individual existence].’ See IGPT sv Saṃyutta.
I used to venerate fire, the moon, the sun, and the devas. Having gone to river fords I would plunge into the water. I undertook many practices. I shaved half my head. I slept on the ground. I did not eat an evening meal.
I took delight in ornaments and finery. Afflicted by lust for sensuous pleasure, I ministered to this [wretched human] body by bathing it, and anointing it [with oil and perfume].
I then acquired faith [in the perfection of the Perfect One’s enlightenment]. I went forth into the ascetic life. On seeing the body according to reality my lust for sensuous pleasure was abolished.
All [renewed] states of individual existence are eradicated, and all wishes and desires, too. Being emancipated from every tie to individual existence I have attained peace of mind.
Aggiṃ candañca sūriyañca devatā ca namassihaṃ
Nadītitthāni gantvāna udakaṃ oruhāmihaṃ
Bahūvatasamādānā aḍḍhaṃ sīsassa olikhiṃ
Chamāya seyyaṃ kappemi rattiṃ bhattaṃ na bhuñji’haṃ
Vibhūsāmaṇḍanaratā nahāpanucchādanehi va
Upakāsiṃ imaṃ kāyaṃ kāmarāgena aṭṭitā
Tato saddhaṃ labhitvāna pabbajiṃ anagāriyaṃ
Disvā kāyaṃ yathābhūtaṃ kāmarāgo samūhato
Sabbe bhavā samucchinnā icchā ca patthanāpi ca
Sabbayogavisaṃyuttā santiṃ pāpuṇi cetaso ti
COMMENT
Nanduttarā, born of a brahman family in Kammāsadhamma, left home to become a Nigaṇṭha ascetic. Her undertaking of self-mortifying practices were presumably aimed at curbing her sensuality. Verse 89 suggests this approach was barely successful, and that she periodically returned to her old ways. Nonetheless, it was as an ascetic that she met MahāMoggallāna who overthrew all her arguments and convinced her to join the community of bhikkhunīs.
COMMENT
Imaṃ kāyaṃ: ‘this [wretched human] body.’ See IGPT sv Imaṃ kāyaṃ.
COMMENT
Ucchādanehi: ‘anointing it [with oil and perfume].’ DOP (sv Ucchādana): cleaning or rubbing (the body with oil or perfumes).
COMMENT
Pabbajiṃ anagāriyaṃ: ‘I went forth into the ascetic life.’ See IGPT sv Agārasmā anagāriyaṃ pabbajito.
COMMENT
Saddhaṃ: ‘faith [in the perfection of the Perfect One’s enlightenment].’ See IGPT sv Saddha.
Having gone forth from the household life into the ascetic life out of faith [in the perfection of the Perfect One’s enlightenment], I wandered here and there eager for gains, honour, [and renown].
Having neglected the supreme goal I pursued an inferior goal. Having fallen under the control of the spiritual defilements, I did not realise the purpose of asceticism.
While sitting in my little dwelling I was filled with an earnest attitude [to the practice]. [I realised:] ‘I am applying myself to the wrong path. I have fallen under the power of craving. My life is brief. Old age and illness are crushing it. There is no time for me to be negligently applied [to the practice] before this [wretched human] body is destroyed.’
Observing the arising and disappearance of the [five] aggregates according to reality, I stood up with my mind liberated [from perceptually obscuring states]. I have fulfilled the Buddha’s training system.
Saddhāya pabbajitvāna agārasmānagāriyaṃ
Vicariṃhaṃ tena tena lābhasakkāraussukā
Riñcitvā paramaṃ atthaṃ hīnamatthaṃ asevihaṃ
Kilesānaṃ vasaṃ gantvā sāmaññatthaṃ na bujjhihaṃ
Tassā me ahu saṃvego nisinnāya vihārake
Ummaggapaṭipannāmhi taṇhāya vasamāgatā
Appakaṃ jīvitaṃ mayhaṃ jarā vyādhi ca maddati
Purā’yaṃ bhijjati kāyo na me kālo pamajjituṃ
Yathābhūtaṃ avekkhantī khandhānaṃ udayabbayaṃ
Vimuttacittā uṭṭhāsiṃ kataṃ buddhassa sāsanan ti
COMMENT
Saddhāya: ‘out of faith [in the perfection of the Perfect One’s enlightenment].’ See IGPT sv Saddhā.
COMMENT
Lābhasakkāra: ‘gains, honour, [and renown].’ Taking this as lābhasakkārasiloka.
COMMENT
Saṃvego: ‘I was filled with an earnest attitude [to the practice].’ See IGPT sv Saṃvega.
COMMENT
Pamajjituṃ: ‘to be negligently applied [to the practice].’ See IGPT sv Appamatta.
COMMENT
Vimuttacittā: ‘mind liberated [from perceptually obscuring states].’ See IGPT sv Vimutta.
While living as a householder I heard the teaching from a bhikkhu. I saw the Stainless State, the Untroubled, the Unshakeable State.
I abandoned my son and daughter, my wealth and grain. Having had my hair shaved off I went forth into the ascetic life.
Whilst I was [still] a sikkhamānā I developed the straight Path. I abandoned attachment and hatred and the perceptually obscuring states which stand alongside them.
I was ordained as a bhikkhunī. I recalled my previous births. My divine eye is purified: it is stainless and well developed.
Having seen originated phenomena as alien, arisen conditionally, and destined to decay, I abandoned all perceptually obscuring states. I am freed from inward distress. I have realised the Untroubled.
Agārasmiṃ vasantīhaṃ dhammaṃ sutvāna bhikkhuno
Addasaṃ virajaṃ dhammaṃ nibbānaṃ padamaccutaṃ
Sāhaṃ puttaṃ dhītarañca dhanadhaññañca chaḍḍiya
Kese chedāpayitvāna pabbajiṃ anagāriyaṃ
Sikkhamānā ahaṃ santī bhāventī maggamañjasaṃ
Pahāsiṃ rāgadosañca tadekaṭṭhe ca āsave
Bhikkhunī upasampajja pubbajātimanussariṃ
Visodhitaṃ dibbacakkhuṃ vimalaṃ sādhubhāvitaṃ
Saṅkhāre parato disvā hetujāte palokine
Pahāsiṃ āsave sabbe sītibhūtāmhi nibbutā ti
COMMENT
Sakulā was foremost of bhikkhunīs having the divine eye faculty.
COMMENT
Tadekaṭṭhe: ‘which stand alongside them.’ Norman says ‘I do not know whether tad-ekaṭṭha is to be derived < tadekārtha “having the same goal, meaning” or < tad-eka-stha “standing together with, combined with that.”’
COMMENT
Palokine: ‘destined to decay.’ Norman says -ine can be regarded as a Māghadhism for -ino.
I bore ten sons in this [wretched] bodily form. Then, [disappointed by them], frail and elderly, I approached a bhikkhunī. She explained the teaching to me concerning the [five] aggregates, the [twelve] bases of sensation, and the [eighteen] elements of sensation. Having heard the teaching from her, having shaved off my hair, I went forth into the ascetic life.
Whilst I was [still] a sikkhamānā my divine eye was purified. I know my past lives, where I lived before.
Inwardly undistracted and well-collected, I developed the [meditation on the] voidness of any abiding phenomena. I was immediately delivered [from perceptually obscuring states]. I have realised the Untroubled through being without grasping.
Being profoundly understood the five aggregates remain but with their origin destroyed. I am inwardly stable, imperturbable. There are now [for me] no renewed states of individual existence.
Dasa putte vijāyitvā asmiṃ rūpasamussaye
Tatohaṃ dubbalā jiṇṇā bhikkhuniṃ upasaṅkamiṃ
Sā me dhammamadesesi khandhāyatanadhātuyo
Tassā dhammaṃ suṇitvāna kese chetvāna pabbajiṃ
Tassā me sikkhamānāya dibbacakkhu visodhitaṃ
Pubbenivāsaṃ jānāmi yattha me vusitaṃ pure
Animittañca bhāvemi ekaggā susamāhitā
Anantarā vimokkhāsiṃ anupādāya nibbutā
Pañcakkhandhā pariññātā tiṭṭhanti chinnamūlakā
Ṭhitajāta anej’amhi natthi dāni punabbhavo ti
COMMENT
When Soṇā gave her wealth to her children, and they stopped paying her respect, she became a bhikkhunī. She struggled vigorously to overcome her disadvantage of age, and thus became ‘the foremost of bhikkhunīs who are energetic’ (A.1.25).
Bhikkhuniṃ upasaṅkamiṃ: ‘I approached a bhikkhunī.’ This was perhaps Paṭācārā or Dhammadinnā who gave the same three contemplations in verses 42 and 69.
COMMENT
Asmiṃ rūpasamussaye: ‘this [wretched] bodily form.’ See IGPT sv Imaṃ kāyaṃ.
COMMENT
Animittañca: ‘voidness of any abiding phenomena.‘ See IGPT sv Nimitta.
COMMENT
Pariññātā: ‘profoundly understood.’
• What is profound understanding? The destruction of attachment, hatred, and undiscernment of reality.
☸ Katamā ca bhikkhave pariññā? Yo bhikkhave rāgakkhayo dosakkhayo mohakkhayo (S.3.26).
COMMENT
Chinnamūlakā: ‘with their origin destroyed.’ See IGPT sv Mūla.
• These five grasped aggregates stem from fondness
☸ Ime kho bhikkhu pañcupādānakkhandhā chandamūlakā ti (S.3.100-1).
COMMENT
Ṭhitajāta anej’amhi: ‘I am inwardly stable, imperturbable.’ Mrs Rhys Davids says ‘Possibly the passage, of which there are many corrupt variants, may have been āṇejj’amhi.’ See IGPT sv Ejā.
COMMENT
Nibbuto: realised the Untroubled (= parinibbuto). See IGPT sv Nibbāna.
With hair shaved off, coated in dust, wearing a single robe, I used to live the religious life, considering what was blameless to be blameworthy, and seeing what was blameworthy as blameless.
Having issued forth from my daytime abiding place on Mount Gijjhakūṭa, I saw at the head of a group of bhikkhus the stainless Buddha. Having knelt and venerated him, face to face I honoured him with joined palms. He said to me ‘Come, Bhaddā. [Well explained is the teaching. Live the religious life for making a complete end of suffering].’ That was my bhikkhunī ordination.
I have travelled to Aṅga, Magadha, Vajjī, Kāsim, and Kosala. For fifty years I have enjoyed the almsfood of [these] countries, being free of karmic debt.
Indeed he begot much merit, indeed that devotee was wise, who gave a robe to Bhaddā who is freed from all spiritual shackles.
Lūnakesī paṅkadharī ekasāṭī pure cariṃ
Avajje vajjamatinī vajje cāvajjadassinī
Divāvihārā nikkhamma gijjhakūṭamhi pabbate
Addasaṃ virajaṃ buddhaṃ bhikkhusaṅghapurakkhataṃ
Nihacca jāṇuṃ vanditvā sammukhā añjaliṃ akaṃ
Ehi bhadde ti maṃ avaca sā me āsūpasampadā
Ciṇṇā aṅgā ca magadhā vajjī kāsī ca kosalā
Anaṇā paṇṇāsavassāni raṭṭhapiṇḍaṃ abhuñjahaṃ
Puññaṃ vata pasavi bahuṃ sappañño vatāyaṃ upāsako
Yo bhaddāya cīvaraṃ adāsi vippamuttāya sabbaganthehī ti
COMMENT
Bhaddā Kuṇḍalakesā was foremost of bhikkhunīs with quick transcendent insight (bhikkhunīnaṃ khippābhiññānaṃ). She was the daughter of the treasurer of Rājagaha. When her robber husband attempted to murder her for financial reasons, her quick footwork meant he fell over the cliff, not her. But this tragedy rendered a return home impossible, so she joined the Nigaṇṭhas at the most austere level. This involved having her hair plucked out, which, when it regrew, was curly, and hence her name. Disappointment with the Nigaṇṭhas led her to becoming an independent philosopher, willing to challenge all-comers. She was instantly defeated by Sāriputta’s single question ‘What, then, is one?’ (ekaṃ nāma kin ti). The same question occurs in the Khuddakapāṭha, and the answer given there is sabbe sattā āhāraṭṭhitikā. When Bhaddā admitted ignorance Sāriputta said that, in which case, how could she know anything else of importance? (tvaṃ ettakampi ajānantī aññaṃ kiṃ jānissasī ti). Sāriputta directed her to the Buddha, whose words led to her immediate enlightenment, words that seem alternatively to answer Sāriputta’s riddle:
• Than a thousand verses whose words are unconducive to spiritual well-being, better is one word of a verse, on hearing which one becomes inwardly at peace.
☸ Sahassamapi ce gāthā anatthapadasaṃhitā
Ekaṃ gāthāpadaṃ seyyo yaṃ sutvā upasammati (Dh.v.101).
COMMENT
Purakkhataṃ: ‘at the head of.’ See IGPT sv Purakkhata.
COMMENT
Bhikkhusaṅgha: ‘group of bhikkhus.’ See IGPT sv Saṅgha.
COMMENT
Ehi bhadde ti: ‘Come, Bhaddā. [Well explained is the teaching. Live the religious life for making a complete end of suffering].’ This full formula is at Vin.1.17 and Vin.1.12. The ordination by the ehi formula is accompanied by the miraculous appearance of a new bowl and set of robes, which necessarily happens because:
• ‘Perfect Ones do not give bhikkhu ordination to those without bowl and robes.’
☸ Na kho bhikkhu tathāgatā aparipuṇṇapattacīvaraṃ upasampādentī ti (M.3.247).
According to verse 111, one of the robes came from a lay devotee. The commentary says it was ‘his own robe’ (attano cīvaraṃ).
COMMENT
Anaṇā: ‘free of karmic debt.’ See IGPT sv Anaṇa.
Ploughing their fields with ploughs, sowing seeds on the earth, young men acquire wealth, supporting children and wives. [So, by comparison,] why do I, perfect in virtue, applying myself to the Teacher’s training system, not attain the Untroubled? I am not lazy or vain.
[One day] while washing my feet, while [sprinkling them with] water, seeing the foot-rinsing water flowing from high to low ground, I made it [my meditation object]. Then I inwardly collected my mind, [as if it were] a noble thoroughbred horse. Then I took a lamp and entered my dwelling. I examined the bedroom and sat on the bed. Then, taking a needle, I drowned the wick. The deliverance of my mind [from individual existence] was like the quenching of the lamp.
Naṅgalehi kasaṃ khettaṃ bījāni pavapaṃ chamā
Puttadārāni posentā dhanaṃ vindanti māṇavā
Kimahaṃ sīlasampannā satthusāsanakārikā
Nibbānaṃ nādhigacchāmi akusītā anuddhatā
Pāde pakkhālayitvāna udakesu karomahaṃ
Pādodakañca disvāna thalato ninnamāgataṃ
Tato cittaṃ samādhesiṃ assaṃ bhadraṃ v’ajāniyaṃ
Tato dīpaṃ gahetvāna vihāraṃ pāvisiṃ ahaṃ
Seyyaṃ olokayitvāna mañcakamhi upāvisiṃ
Tato sūciṃ gahetvāna vaṭṭiṃ okassayāmahaṃ
Padīpasseva nibbānaṃ vimokkho ahu cetaso ti
COMMENT
We call the author of this poem ‘[One of] Paṭācārā’s [Students]’ for these reasons:
1) It does not fit with Paṭācārā’s account of her enlightenment in verse 221, when she was dwelling in the middle of a charnel ground. Whereas the author of verse 115 is living in relative luxury, with a lamp, a dwelling, a bedroom, and a bed.
2) The author of this poem complains ‘Why do I not attain the Untroubled? I am not lazy or vain.’ But verse 221 says Paṭācārā was enlightened while her childrens’ bodies were still lying on the ground. Indeed, the commentary to verse 112 says she was enlightened during her training period (sekkhakāle, ThīA.115), implying her two sikkhamānā years.
3) Verse 112 seems like a student’s repetition of words originally spoken by Paṭācārā:
• Ploughing their fields with ploughs, sowing seeds on the earth, young men acquire wealth, supporting children and wives.
☸ Naṅgalehi kasaṃ khettaṃ bījāni pavapaṃ chamā
Puttadārāni posentā dhanaṃ vindanti māṇavā (Thī.v.112).
This is reminiscent of verses 117 and 175 which both commentary and text say are Paṭācārā’s words to students:
• Having taken up pestles young men grind corn. Young men acquire wealth, supporting children and wives.
☸ Musalāni gahetvāna dhaññaṃ koṭṭenti māṇavā
Puttadārāni posentā dhanaṃ vindanti māṇavā (Thī.v.117; Thī.v.175).
4) Norman says ‘it would seem likely that the story has somehow in the tradition become attached to the wrong therī.’
COMMENT
Sīlasampanno: ‘perfect in virtue.’ See IGPT sv Sampanna.
COMMENT
‘[One day] while washing my feet, while [sprinkling them with] water, seeing the foot-rinsing water flowing from high to low ground, I made it [my meditation object].’ The commentary says she washed her feet three times, and noted that the water flowed away further each time. She compared it to human life: some people die young, some in the middle, and some when old. Then the Buddha appeared before her via a psychically created image of himself and said that the length of one’s life is insignificant. Instead one should contemplate the arising and disappearance of the five aggregates, even if only for a single day, and concluded by saying:
• Better than the life of one who lives a hundred years not contemplating arising and disappearance, is the life of a single day of one who contemplates arising and disappearance.
☸ Yo ca vassasataṃ jīve apassaṃ udayabbayaṃ
Ekāhaṃ jīvitaṃ seyyo passato udayabbayaṃ (Dh.v.113).
The story of the Buddha’s appearance does not smoothly fit with the author’s account which credits no external agency: ‘I made it [my meditation object]... I inwardly collected my mind.’
COMMENT
Padīpasseva nibbānaṃ vimokkho ahu cetaso ti: ‘The deliverance of my mind [from individual existence] was like the quenching of the lamp.’ On parenthesis, see IGPT sv Vimokkha. The simile is explicable via the simile of the fire, where the Buddha asked Vacchagotta:
―’But if asked in which direction the fire went―to the east or west or north or south―how would you answer?’
☸ so aggi ito katamaṃ disaṃ gato puratthimaṃ vā pacchimaṃ vā uttaraṃ vā dakkhiṇaṃ vā ti. Evaṃ puṭṭho tvaṃ vaccha kinti vyākareyyāsī ti
―’The question is unanswerable, Master Gotama. A fire blazes because of its firing of grass and sticks. When this is exhausted, and no more is brought to it, then being without fuel, it is simply reckoned as extinguished.’
☸ Na upeti bho gotama. Yaṃ hi so gotama aggi tiṇakaṭṭhūpādānaṃ paṭicca ajali tassa ca pariyādānā aññassa ca anupahārā anāhāro nibbuto'teva saṅkhaṃ gacchatī ti
Likewise, an arahant cannot after death be said to be reborn or not reborn.
☸ upapajjatī ti na upeti na upapajjatī ti na upeti upapajjati ca na ca upapajjatī ti na upeti neva upapajjati na nūpapajjatī ti na upetī ti (M.1.487).
COMMENT
Seyyaṃ: ‘the bedroom.’ PED (sv Seyyā): a bed, couch. Norman: ‘I inspected the bed and sat on the couch.’ But consider this quote:
• Then that man, in love with that bhikkhunī, appointing a bedroom for those bhikkhunīs, appointed a bedroom somewhere separately for that bhikkhunī.
☸ Atha kho so puriso tāsaṃ bhikkhunīnaṃ seyyaṃ paññāpento tassā bhikkhuniyā seyyaṃ ekamantaṃ paññāpesi (Vin.4.228).
COMMENT
Pāde pakkhālayitvāna udakesu karomahaṃ pādodakañca disvāna thalato ninnamāgataṃ: ‘[One day] while washing my feet, while [sprinkling them with] water, seeing the foot-rinsing water flowing from high to low ground, I made it [my meditation object].’
Commentary: Evaṃ pana cintetvā vipassanāya kammaṃ karontī ekadivasaṃ pādadhovanaudake nimittaṃ gaṇhi. Tenāha pāde pakkhālayitvānā tiādi. Tassattho ahaṃ pāde dhovantī pādapakkhālanahetu tikkhattuṃ āsittesu udakesu thalato ninnamāgataṃ pādodakaṃ disvā nimittaṃ karomi.
For samādhinimitta as ‘meditation object,’ see IGPT sv Nimitta. Norman says ‘I washed my feet and paid attention to the waters,’ without parenthesis or explanation.
VERSE 117-118
[Paṭācārā:]
‘Having taken up pestles young men grind corn. Young men acquire wealth, supporting children and wives. [Likewise you have your own work to do].
Undertake the Buddha’s training system. Having done so one does not [later] regret it. Wash your feet quickly and sit down somewhere quiet. Being applied to inward calm undertake the Buddha’s training system.’
Musalāni gahetvāna dhaññaṃ koṭṭenti māṇavā
Puttadārāni posentā dhanaṃ vindanti māṇavā
Karotha buddhasāsanaṃ yaṃ katvā nānutappati
Khippaṃ pādāni dhovitvā ekamante nisīdatha
Cetosamathamanuyuttā karotha buddhasāsanaṃ
COMMENT
Thirty [bhikkhunī students of Paṭācārā]: these bhikkhunīs received ordination from Paṭācārā.
COMMENT
[Likewise you have your own work to do]. In connecting verses 117-118 the commentary says: ime sattā jīvitahetu musalāni gahetvā paresaṃ dhaññaṃ koṭṭenti, udukkhalakammaṃ karonti. Aññampi edisaṃ nihīnakammaṃ katvā puttadāraṃ posentā yathārahaṃ dhanampi saṃharanti. Taṃ pana nesaṃ kammaṃ nihīnaṃ gammaṃ pothujjanikaṃ dukkhaṃ anatthasañhitañca. Thus the commentary considers that in verse 117 Paṭācārā was intending to disparage lay life, calling it nihīnaṃ gammaṃ pothujjanikaṃ dukkhaṃ anatthasañhitañca. We prefer a parenthesis which accords with the Buddha’s words on lay life:
• Whether it is a layperson or one gone forth [into the ascetic life] who applies himself correctly [to the eightfold path], because of doing so he fulfils the noble practice that is spiritually wholesome.
☸ Gihī vā bhikkhave pabbajito vā sammāpaṭipanno sammāpaṭipattādhikaraṇahetu ārādhako hoti ñāyaṃ dhammaṃ kusalan ti (S.5.19).
VERSE 119-121
[Early textual editors:]
Having heard Paṭācārā’s words and advice, having washed their feet they sat down somewhere quiet. Being applied to inward calm they undertook the Buddha’s training system.
In the first watch of the night they recalled their previous births. In the middle watch of the night they purified their divine vision. In the last watch of the night they obliterated the mass of inward darkness.
Having got up, they [went and] venerated [Paṭācārā’s] feet, [and told her:] ‘We have done your bidding. We shall abide revering you like the Tāvatiṃsā devas revering Inda, invincible in war. We are masters of the three final knowledges. We are free of perceptually obscuring states.
Tassā tā vacanaṃ sutvā paṭācārāya sāsanaṃ
Pāde pakkhālayitvāna ekamantaṃ upāvisuṃ
Cetosamathamanuyuttā akaṃsu buddhasāsanaṃ
Rattiyā purime yāme pubbajātiṃ anussaruṃ
Rattiyā majjhime yāme dibbacakkhuṃ visodhayuṃ
Rattiyā pacchime yāme tamokkhandhaṃ padālayuṃ
Uṭṭhāya pāde vandiṃsu katā te anusāsanī
Indaṃva devā tidasā saṅgāme aparājitaṃ
Purakkhatvā vihassāma tevijjāmha anāsavā ti
COMMENT
‘[Early textual editors:]’: The commentary ascribes verses 365, 366, and 400-402 to the saṅgītikārā, i.e. to the bhikkhus involved in one or other of the major Councils. Saṅgītikārā seems therefore a term that is vague and unreliable. It anyway conflicts with the scriptural accounts of the First and Second Councils, which do not at all say that suttas were recited at either of those events, but only that questions were asked and answered concerning the suttas and the discipline. To avoid the controversy of this, we therefore resort to ascribing these verses to ‘early textual editors.’ We use the same parenthesis where the text is spoken by an unspecified third party.
COMMENT
Indaṃva devā tidasā saṅgāme aparājitaṃ purakkhatvā vihassāma: ‘We shall abide revering you like the Tāvatiṃsā devas revering Inda, invincible in war.’ Commentary: tāvatiṃsā devā. Inda therefore means Sakka, Lord of the Devas. Verse 181 reads Sakkaṃva devā tidasā.
Formerly I had a miserable existence, being a widow without children. Without friends or relatives I did not get food or clothing.
Taking an almsbowl and a staff, begging from household to household, for seven years I wandered, tormented by cold and heat.
But then, seeing the bhikkhunī [Paṭācārā] who had obtained food and drink, I approached her and begged: ‘Send me forth into the ascetic life.’
And out of tender concern, she sent me forth. Then, having instructed me, Paṭācārā urged me [to energetically apply myself to the attainment of] the supreme goal.
On hearing her advice I did her bidding. The venerable lady’s instruction was not in vain. I am a master of the three final knowledges. I am free of perceptually obscuring states.
Duggatāhaṃ pure āsiṃ vidhavā ca aputtikā
Vinā mittehi ñātīhi bhattacoḷassa nādhigaṃ
Pattaṃ daṇḍañca gaṇhitvā bhikkhamānā kulā kulaṃ
Sītuṇhena ca ḍayhantī satta vassāni carihaṃ
Bhikkhuniṃ puna disvāna annapānassa lābhiniṃ
Upasaṅkammaṃ ayāciṃ pabbājeh’anagāriyaṃ
Sā ca maṃ anukampāya pabbājesi paṭācārā
Tato maṃ ovaditvāna paramatthe niyojayi
Tassāhaṃ vacanaṃ sutvā akāsiṃ anusāsaniṃ
Amogho ayyāya ovādo tevijjāmhi anāsavā ti
COMMENT
Ayāciṃ pabbājeh’anagāriyaṃ: Norman’s suggested spelling.
COMMENT
Paramatthe niyojayi: ‘urged me [to energetically apply myself to the attainment of] the supreme goal.’ Parenthesis is derived from the following quote:
• One who is energetically applied to the attainment of the supreme goal.
☸ Āraddhaviriyo paramatthapattiyā (Sn.v.68).