VERSE 127
[Paṭācārā:]
He whose path you do not know, whether arriving or departing, you lament that being of whom you neither know where he came from [nor where he has gone], wailing, ‘My son!’
Yassa maggaṃ na jānāsi āgatassa gatassa vā
Taṃ kuto āgataṃ sattaṃ mama putto ti rodasi
COMMENT
Pañcasatamattā: ‘[One of Paṭācārā’s] many [bhikkhunī disciples].’
1) Commentary: Pañcasatā paṭācārāti.
2) Norman notes that the verbs here are all in the singular case, and he has ‘no hesitation in assuming that these verses were uttered by one therī only.’ He says ‘the lack of detail in Dhammapāla’s introductory story seems to me to indicate that it has no real value, but was made up to suit the (supposed) 500 authors.’ He considers the author’s name to be Paṭācārā, to whom the epithet pañcasata (whatever its meaning) was given to distinguish her from the other Paṭācārā.’ On this last point, however, we disagree.
3) PED (sv Pañca) says ‘Psychologically 500... is equivalent to an expression like... heaps, tons, a great many, etc.’
4) Mrs Rhys Davids says she is not ‘concerned to euhemerize the, to us, mythical absurdity of 500 bereaved mothers all finding their way to one woman, illustrious teacher and herself bereaved mother though she might be. Five hundred, and one or two more such ‘round numbers,’ are, in Pali, tantamount simply to our ‘dozens of them,’ ‘an hundredfold,’ and the like. But, besides this, the phenomena of huge cities and swarming population are not, in countries of ancient civilization, matters of yesterday’s growth, as in our case.’
COMMENT
Taṃ kuto āgataṃ sattaṃ: ‘that being of whom you neither know where he came from [nor where he has gone].’ Because Verse 128 is not a question, we regard verse 127 as also not a question. Both verses are premises leading up to the conclusion: evaṃ dhammā hi pāṇino. The parenthesis ‘[nor where he has gone]’ is supported by verse 128.
VERSE 128
But he whose path you know, both his arriving and departing, you do not grieve for him. For this is the [constant] nature of living beings [i.e. to arrive and to depart].
Maggañca kho’ssa jānāsi āgatassa gatassa vā
Na naṃ samanusocesi evaṃ dhammā hi pāṇino
COMMENT
Āgatassa gatassa vā: ‘both his arriving and departing.’ Vā must stand for ca.
COMMENT
Evaṃ dhammā hi pāṇino: ‘For this is the [constant] nature of living beings [i.e. to arrive and to depart].’ Commentary: Evaṃdhammā hi pāṇino diṭṭhadhammepi hi sattānaṃ sabbehi piyehi manāpehi nānābhāvā vinābhāvā tattha vasavattitāya abhāvato pageva abhisamparāyaṃ.
VERSE 129
He came from [somewhere else] uninvited, certainly having come from somewhere or other. Unpermitted he went from here having stayed a few days.
Ayācito tat’āgacchi ananuññāto ito gato
Kuto ci nūna āgantvā vasitvā katipāhakaṃ
COMMENT
Tato: ‘from [somewhere else].’ Commentary: Ayācito tatāgacchī ti tato paralokato kenaci ayācito idha āgacchi.
VERSE 130
He left here by one [transition]; he will leave there by another. He left the bodily form of a human being. He will continue wandering the round of birth and death. Just as he came [without invitation], likewise he left [without permission]. What lamentation is there in that?
Ito pi aññena gato tatopaññena gacchati
Peto manussarūpena saṃsaranto gamissati
Yathāgato tathā gato kā tattha paridevanā
COMMENT
Peto: ‘left.’ Commentary: apagato.
COMMENT
Manussarūpena: ‘the bodily form of a human being.’ Words denoting separation are generally construed with the instrumental (PGPL, 599 xiv).
COMMENT
Yathāgato tathā gato: ‘Just as he came [without invitation], likewise he left [without permission].’ Commentary: Yathāgato tathā gato ti yathā aviññātagatito ca anāmantetvā āgato tathā aviññātagatiko ananuññātova gato
VERSE 131
[Bhikkhunī disciple:]
She indeed removed from me the arrow [of craving], hard to discern, embedded in my heart. She has expelled the grief for my son by which I was afflicted by grief.
Abbahī vata me sallaṃ duddasaṃ hadayanissitaṃ
Yā me sokaparetāya puttasokaṃ vyapānudi
VERSE 132
Today I have the arrow [of craving] removed. I am free of craving. I have realised the Untroubled. I come to the Buddha, the Sage, the teaching, and the community of disciples for refuge.
Sājja abbūḷhasallāhaṃ nicchātā parinibbutā
Buddhaṃ dhammañca saṅghañca upemi saraṇaṃ muniṃ
COMMENT
Nicchātā: ‘free of craving.’ See IGPT sv Nicchāta.
VERSE 133
Tormented by grief [over the death of my seventh] son, mentally deranged, insane, unclothed, with hair dishevelled, I wandered here and there.
Puttasokenahaṃ aṭṭā khittacittā visaññinī
Naggā pakiṇṇakesī ca tena tena vicārihaṃ
COMMENT
Puttasokena: ‘by grief [over the death of my seventh] son.’ Vāseṭṭhī was born into a prosperous family in Vesālī. Verse 313 says she lost seven children, over whose deaths she suffered exceedingly day and night. The last one utterly deranged her.
VERSE 134
I dwelt on rubbish heaps, in the charnel ground, and in the streets. I wandered for three years afflicted by hunger and thirst.
Vasiṃ saṅkārakūṭesu susāne rathiyāsu ca
Acariṃ tīṇi vassāni khuppipāsā samappitā
VERSE 135
Then I saw the Sublime One near the city of Mithilā, the tamer of the inwardly untamed, the Perfectly Enlightened One, who is free of fear from any quarter.
Athaddasāsiṃ sugataṃ nagaraṃ mithilaṃ pati
Adantānaṃ dametāraṃ sambuddhamakutobhayaṃ
COMMENT
Pati: ‘near.’ Commentary: Mithilaṃ patī ti mithilābhimukhaṃ mithilānagarābhimukhaṃ gacchantanti attho. PED (sv Paṭi): ‘As preposition (with acc. and usually postponed) towards, near by, at; usually spelt pati.’
VERSE 136
Regaining my sanity, I venerated [his feet] and sat down [at a respectful distance]. Out of tender concern he, Gotama, explained the teaching to me.
Sacittaṃ paṭiladdhāna vanditvāna upāvisiṃ
So me dhammamadesesi anukampāya gotamo
COMMENT
Vanditvāna upāvisiṃ: ‘I venerated [his feet] and sat down [at a respectful distance].’ Parenthesising according to this quote:
• I venerated his feet and sat down at a respectful distance.
☸ Tassa pādāni vanditvā ekamantaṃ upāvisiṃ (Thī.v.154-5).
VERSE 137
Having heard the teaching from him I went forth into the ascetic life. Applying myself to Teacher’s word I realised the Auspicious State.
Tassa dhammaṃ suṇitvāna pabbajiṃ anagāriyaṃ
Yuñjantī satthuvacane sacchākāsiṃ padaṃ sivaṃ
VERSE 138
All my griefs are eradicated, abandoned, and ended in this way. For I have profoundly understood the grounds for the arising of grief.
Sabbe sokā samucchinnā pahīnā etadantikā
Pariññātā hi me vatthu yato sokānaṃ sambhavo ti
VERSE 139
[Māra:]
‘You are a young woman and beautiful. I, likewise, am young man, a youth. Come, Khemā, let us delight in the music of the fivefold ensemble.’
Daharā tvaṃ rūpavatī ahampi daharo yuvā
Pañcaṅgikena turiyena ehi kheme ramāmase
COMMENT
Khemā was the chief consort of King Bimbisāra. She became a stream-enterer on meeting the Buddha in Veluvana, when the Buddha created an image of a woman of extraordinary beauty going from youth to old age and death before her eyes. She became foremost of bhikkhunīs of great wisdom (A.1.26), and was considered the standard and criterion against which bhikkhunīs should measure themselves and should aspire to emulate (A.1.88). One day as she was sitting at the root of a tree, Māra the Evil One, in youthful appearance, drew near, tempting her with sensuous delights.
VERSE 140
[Khemā:]
‘I am revolted and appalled by this foul body, which is [continuously] ailing and easily destroyed. Craving for sensuous pleasures has been abolished [by me].’
Iminā pūtikāyena āturena pabhaṅguṇā
Aṭṭiyāmi harāyāmi kāmataṇhā samūhatā
COMMENT
Āturena pabhaṅguṇā: ‘[continuously] ailing and easily destroyed.’ For example:
• And what, Ānanda, is the perception of the danger [of the body]? In this regard, Ānanda, a bhikkhu... reflects that this [wretched human] body is very unpleasant and a great danger. Many illnesses arise in it, namely, illnesses of the eye, ear, nose... cold, heat, hunger, thirst, faeces and urine. Thus he abides contemplating the danger of this [wretched human] body.
☸ Katamācānanda ādīnavasaññā? Idhānanda bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā itipaṭisañcikkhatibahu dukkho kho ayaṃ kāyo bahu ādīnavo. Iti imasmiṃ kāye vividhā ābādhā uppajjanti seyyathīdaṃ cakkhurogo sotarogo ghānarogo... sītaṃ uṇhaṃ jighacchā pipāsā uccāro passāvo ti. Iti imasmiṃ kāye ādīnavānupassī viharati (A.5.110).
VERSE 141
[Indulging in] sensuous pleasures is like [being executed] by a sword or [impaled] on a stake. The [five] aggregates are like [sensual pleasures’] chopping block. What you call sensuous delight is now for me [a source of] disgust.
Sattisūlūpamā kāmā khandhā’saṃ adhikuṭṭanā
Yaṃ tvaṃ kāmaratiṃ brūsi arati dāni sā mama
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).
VERSE 142
Spiritually fettering delight has been utterly dispelled. The mass of inward darkness is obliterated. Thus know, Maleficent One, you are defeated, Destroyer.
Sabbattha vihatā nandi tamokkhandho padālito
Evaṃ jānāhi pāpima nihato tvamasi antaka
COMMENT
Nandi: ‘spiritually fettering delight.’ See IGPT sv Nandi.
COMMENT
This verse is repeated seven times in the Therīgāthā. Five of the occurrences are likely interpolative because they are contradicted by corresponding suttas, as follows:
1) Verse 59 (Bhikkhunī Selā).
2) Verse 62 (Bhikkhunī Somā): contradicted by Soma Sutta (S.1.129).
3) Verse 188 (Bhikkhunī Cālā): contradicted by Sīsūpacālā Sutta (S.1.133).
4) Verse 195 (Bhikkhunī Upacālā): contradicted by Cālā Sutta (S.1.132).
5) Verse 203 (Bhikkhunī Sīsūpacālā): contradicted by Upacālā Sutta (S.1.133).
6) Verse 235 (Bhikkhunī Uppalavaṇṇā): contradicted by Uppalavaṇṇā Sutta (S.1.131).
VERSE 143
[To a group of brahmans or ascetics:]
Venerating the lunar mansions, venerating the sacrificial fire in the woods, not knowing things according to reality, fools, you thought it was spiritual purification.
Nakkhattāni namassantā aggiṃ paricaraṃ vane
Yathābhuccaṃ ajānantā bālā suddhiṃ amaññatha
COMMENT
This verse was likely spoken to those like the ‘brahmans of the west,’ whose purifying rites involved them touching the ground, cowdung, and grass; venerating fire and the sun; and bathing three times a day. The Buddha said that the purification in the Noble One’s training system (ariyassa vinaye soceyyaṃ) involved practising the four ways of right speech, the three ways of right conduct, and being free of greed, ill will, and wrong view [of reality]. He concluded:
• If one who follows these ten paths of spiritually wholesome conduct, gets up early and strokes the ground from his bed, then he is spiritually purified, and if he does not stroke the ground, he is still spiritually purified.
☸ Imehi kho dasahi kusalakammapathehi samannāgato kālasseva uṭṭhahantova sayanambhā paṭhaviṃ cepi āmasati suciyeva hoti. No cepi paṭhaviṃ āmasati suci yeva hoti (A.5.263-268).
VERSE 144
But venerating the Perfectly Enlightened One, the best of men, applying myself to the Teacher’s training system, I am freed from all forms of suffering.
Ahañca kho namassantī sambuddhaṃ purisuttamaṃ
Parimuttā sabbadukkhehi satthusāsanakārikā ti
VERSE 145
Dolled up, dressed in style, garlanded, perfumed with sandalwood, arrayed in all my adornments, accompanied by a crowd of slave women,
Alaṅkatā suvasanā mālinī candanokkhitā
Sabbābharaṇasañchannā dāsīgaṇapurakkhatā
COMMENT
Sujātā was the daughter of a financier of Sāketa, and happily married to a financier’s son.
VERSE 146
taking no small amount of food, drinks, snacks, and edibles, I left the house and betook myself to the pleasure park.
Annaṃ pānañca ādāya khajjaṃ bhojjaṃ anappakaṃ
Gehato nikkhamitvāna uyyānamabhihārayiṃ
VERSE 147
Having delighted and enjoyed myself, while returning home I saw a monastic dwelling, and slipped into the Añjana Forest at Sāketa.
Tattha ramitvā kīḷitvā āgacchantī sakaṃ gharaṃ
Vihāraṃ daṭṭhuṃ pāvisiṃ sākete añjanaṃ vanaṃ
VERSE 148
On seeing the Light of the World I venerated [his feet] and sat down [at a respectful distance]. Out of tender concern he, the Seer, explained the teaching to me.
Disvāna lokapajjotaṃ vanditvāna upāvisiṃ
So me dhammamadesesi anukampāya cakkhumā
COMMENT
Vanditvāna upāvisiṃ: ‘I venerated [his feet] and sat down [at a respectful distance].’ See comment on verse 136.
VERSE 149
On hearing the Great Seer I completely penetrated the [supreme] truth. In that very place I realised the Stainless State, the Deathless State.
Sutvā ca kho mahesissa saccaṃ sampaṭivijjh’ahaṃ
Tattheva virajaṃ dhammaṃ phusayiṃ amataṃ padaṃ
COMMENT
Saccaṃ: ‘the [supreme] truth.’ Parenthesis from paramaṃ saccaṃ (M.1.480).
VERSE 150
Then, understanding the true teaching, I went forth into the ascetic life. The three final knowledges are attained. The Buddha’s training system is not [undertaken] in vain.
Tato viññāta saddhammā pabbajiṃ anagāriyaṃ
Tisso vijjā anuppattā amoghaṃ buddhasāsanaṃ
VERSE 151
I was born into a high class family with much property and wealth. The complexion and shape [of my body] were perfect. I was Majjha’s very own daughter.
Ucce kule ahaṃ jātā bahuvitte mahaddhane
Vaṇṇarūpena sampannā dhītā majjhassa atrajā
COMMENT
Majjha was a financier of Sāketa.
VERSE 152
I was sought after by the sons of kings. I was desired by the sons of financiers. One sent my father a messenger, saying, ‘Give me Anopamā.
Patthitā rājaputtehi seṭṭhiputtehi gijjhitā
Pitu me pesayi dūtaṃ detha mayhaṃ anopamaṃ
VERSE 153
‘Whatever that daughter of yours, Anopamā, weighs, I will give you eight times that in gold and jewels.’
Yattakaṃ tulitā esā tuyhaṃ dhītā anopamā
Tato aṭṭhaguṇaṃ dassaṃ hiraññaṃ ratanāni ca
VERSE 154
On seeing the Perfectly Enlightened One, the one who is supreme in the world, unsurpassed, I venerated his feet and sat down at a respectful distance.
Sāhaṃ disvāna sambuddhaṃ lokajeṭṭhaṃ anuttaraṃ
Tassa pādāni vanditvā ekamantaṃ upāvisiṃ
COMMENT
Ekamantaṃ: ‘at a respectful distance.’ See IGPT sv Ekamantaṃ.
VERSE 155
Out of tender concern he, Gotama, explained the teaching to me. Sitting on that [same] seat I realised [non-returnership], the third fruit [of asceticism].
So me dhammamadesesi anukampāya gotamo
Nisinnā āsane tasmiṃ phusayiṃ tatiyaṃ phalaṃ
COMMENT
Tatiyaṃ phalaṃ: ‘the third fruit [of asceticism].’ Cattāri sāmaññaphalāni sotāpattiphalaṃ sakadāgāmiphalaṃ anāgāmiphalaṃ arahattaphalaṃ (D.3.228).
VERSE 156
Then, having shaved off my hair, I went forth into the ascetic life. Today is the seventh day since my craving was dried up.
Tato kesāni chetvāna pabbajiṃ anagāriyaṃ
Ajja me sattamī ratti yato taṇhā visositā ti
VERSE 157
Homage to you, O Buddha, O Hero, the best of all beings who freed me and many other people from suffering.
Buddha vīra namo tyatthu sabbasattānamuttama
Yo maṃ dukkhā pamocesi aññañca bahukaṃ janaṃ
COMMENT
Mahāpajāpatī was the younger sister of Māyā, the Buddha's mother. She was the Buddha’s foster mother, and the first bhikkhunī.
VERSE 158
All suffering is profoundly understood. Craving, its cause, is dried up. The eightfold path has been developed. I have realised the ending [of originated phenomena].
Sabbadukkhaṃ pariññātaṃ hetutaṇhā visositā
Bhāvito aṭṭhaṅgiko maggo nirodho phusito mayā
COMMENT
Nirodho: ‘ending [of originated phenomena].’ See IGPT sv Nirodha.
VERSE 159
Formerly I was a mother, a son, a father, a brother, and a grandmother. Not knowing things according to reality I wandered the round of birth and death without respite.
Mātā putto pitā bhātā ayyakā ca pure ahuṃ
Yathābhuccaṃ ajānantī saṃsariṃ’haṃ anibbisaṃ
COMMENT
‘Formerly I was a mother, a son, a father, a brother, and a grandmother.’ Explained by this quote:
• It would not be easy to find a being who in this long time has not previously been one’s mother... father... brother... sister... son... daughter. For what reason? Because the round of birth and death is long-lasting beyond conception.
☸ Na so bhikkhave satto sulabharūpo yo na mātābhūtapubbo... na pitābhūtapubbo...na bhātābhūtapubbo... na bhaginibhūtapubbo... na puttabhūtapubbo... na dhītābhūtapubbo iminā dīghena addhunā. Taṃ kissa hetu? Anamataggoyaṃ bhikkhave saṃsāro (S.2.189).
COMMENT
Anibbisaṃ: ‘without respite.’ Norman argues for this meaning on grounds of comparative linguistics. But the solution is also well-supported by context. Let us examine this:
Anibbisaṃ is commonly translated as either:
1) ‘but not finding him’
2) ‘in vain’
Solution 1 would only be valid in the context of a search, for example Dh.v.153:
• I roamed countless rounds of birth and death looking for the housebuilder ‘but not finding him.’
☸ Anekajātisaṃsāraṃ sandhāvissaṃ anibbisaṃ
Gahakārakaṃ gavesanto (Dh.v.153).
But Solution 1 is invalid in verses where there is no search, for example in Th.v.78:
• I roamed countless rounds of birth and death ‘but not finding him.’ It brought me suffering.
By comparison, Solution 2 would only be valid in the context where nothing is found. But this is nowhere the case. In Dh.v.154 the housebuilder is found, and in Th.v.78 the suffering has disappeared. In neither of these cases can the search be called ‘in vain.’
VERSE 160
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.
Diṭṭho hi me so bhagavā antimoyaṃ samussayo
Vikkhīṇo jātisaṃsāro natthi dāni punabbhavo
COMMENT
See comments on verse 22.
VERSE 161
I see disciples abiding in unity who are energetically, resolutely, constantly, and unwaveringly applied [to the practice]: this is their veneration of the Buddhas.
Āraddhaviriye pahitatte niccaṃ daḷhaparakkame
Samagge sāvake passe esā buddhānaṃ vandanā
COMMENT
Parakkame: ‘applied [to the practice].’ See IGPT sv Parakkama.
VERSE 162
Truly Māyā bore Gotama for the sake of many [beings]. He has expelled the [whole] mass of suffering of those battered by [birth, old age], illness, and death.
Bahūnaṃ vata atthāya māyā janayi gotamaṃ
Vyādhimaraṇatunnānaṃ dukkhakkhandhaṃ vyapānudī ti
COMMENT
Dukkhakkhandhaṃ: ‘the [whole] mass of suffering.’ Parenthesising from:
• Such is the ending of this whole mass of suffering.
☸ Evametassa kevalassa dukkhakkhandhassa nirodho hotī ti (S.2.19-20).
VERSE 163
[The Buddha:]
‘Guttā, having abandoned your beloved son and wealth, cultivate that thing for the sake of which you went forth [into the ascetic life]. Do not fall under the control of the mind.
Gutte yadatthaṃ pabbajjā hitvā puttaṃ vasuṃ piyaṃ
Tameva anubrūhehi mā cittassa vasaṃ gami
COMMENT
Guttā became a bhikkhunī under Mahāpajāpatī. While applying herself to meditation her mind persisted in pursuing external objects and did not become collected. The Buddha appeared before her via a psychically created image of himself and recited these verses, at the end of which she was an arahant.
VERSE 164
‘Ignorant beings led astray by the mind, taking delight in Māra’s realm, roam countless rounds of birth and death.
Cittena vañcitā sattā mārassa visaye ratā
Anekajātisaṃsāraṃ sandhāvanti aviddasū
COMMENT
Saṃsāraṃ: ‘rounds of birth and death.’ See IGPT sv Saṃsāra.
VERSE 165
‘Sensuous hankering, ill will, the view of personal identity, adherence to observances and practices, and fifthly, doubt [about the excellence of the teaching]:
Kāmacchandañca vyāpādaṃ sakkāyadiṭṭhimeva ca
Sīlabbataparāmāsaṃ vicikicchañca pañcamaṃ
COMMENT
Vicikicchañca: ‘doubt [about the excellence of the teaching].’ See IGPT sv Vicikiccha.
VERSE 166
‘Bhikkhunī, having abandoned these ties which lead to individual existence in the low plane of existence you will not return to this [low plane of existence].
Saṃyojanāni etāni pajahitvāna bhikkhunī
Orambhāgamanīyāni nayidaṃ punarehisi
COMMENT
Idaṃ: ‘this [low plane of existence].’ We parenthesise lokaṃ, with the meaning ‘low plane of existence,’ in accordance with this quote:
• For if I had wandered the round of birth and death amongst the devas of the Pure Abodes I could not have come back again to this [low] plane of existence
☸ Suddhāvāse cāhaṃ sāriputta deve saṃsareyyaṃ nayimaṃ lokaṃ punarāgaccheyyaṃ (M.1.81).
VERSE 167
‘Abandoning attachment [to the refined material and immaterial states of awareness], self-centredness, uninsightfulness into reality, having destroyed the ties to individual existence [in the middle and high planes of existence], you will put a complete end to suffering.
Rāgaṃ mānaṃ avijjañca uddhaccañca vivajjiya
Saṃyojanāni chetvāna dukkhassantaṃ karissasi
COMMENT
Rāgaṃ: ‘attachment [to the refined material and immaterial states of awareness].’ Commentary: Rāgan ti rūparāgañca arūparāgañca.
COMMENT
Saṃyojanāni: ‘the ties to individual existence [in the middle and high planes of existence].’ Commentary: Saṃyojanāni chetvānā ti etāni rūparāgādīni pañcuddhambhāgiyāni saṃyojanāni arahattamaggena samucchinditvā.
VERSE 168
‘Having destroyed the round of birth and death, having profoundly understood renewed states of individual existence, in this very lifetime you will live the religious life free of craving, inwardly at peace.
Khepetvā jātisaṃsāraṃ pariññāya punabbhavaṃ
Diṭṭheva dhamme nicchātā upasantā carissasī ti
COMMENT
Jātisaṃsāraṃ: ‘the round of birth and death.’ Saṃsāra and jātisaṃsāra are abbreviations for jātimaraṇasaṃsāra. See IGPT sv Saṃsāra.
COMMENT
Pariññāya: ‘having profoundly understood.’ See IGPT sv Abhijānāti.
• 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
Carissasi: ‘you will live the religious life.’ See IGPT sv Eko care khaggavisāṇakappo.
COMMENT
Nicchātā: ‘free of craving.’ See IGPT sv Nicchāta.
VERSE 169
Not attaining inward peace, I left my dwelling four or five times, my mind being uncontrollable.
Catukkhattuṃ pañcakkhattuṃ vihārā upanikkhamiṃ
Aladdhā cetaso santiṃ citte avasavattini
COMMENT
Vijayā was friends with Khemā, the chief consort of King Bimbisāra, (verses 139-144), and was inspired to ordain by her example.
VERSE 170
Approaching the bhikkhunī [Khemā] I respectfully asked [her about the teaching]. She explained the teaching to me concerning the [eighteen] elements of sensation and the [twelve] bases of sensation,
Bhikkhuniṃ upasaṅkamma sakkaccaṃ paripucchahaṃ
Sā me dhammamadesesi dhātu āyatanāni ca
COMMENT
Bhikkhuniṃ: ‘bhikkhunī [Khemā].’ Commentary: khemātheriṃ.
COMMENT
Paripucchahaṃ: ‘respectfully asked [her about the teaching].’ Compare: dhammaṃ paripucchamāno (Sn.v.380).
COMMENT
Dhātu āyatanāni: ‘the [eighteen] elements of sensation and the [twelve] bases of sensation.’ See verse 42.
VERSE 171
The four noble truths, the [five] spiritual faculties, the [five] spiritual powers, the [seven] factors of enlightenment, and the eightfold path for attaining the supreme goal.
Cattāri ariyasaccāni indriyāni balāni ca
Bojjhaṅg’aṭṭhaṅgikaṃ maggaṃ uttamatthassa pattiyā
VERSE 172
Having heard her explanation I did her bidding. In the first watch of the night I recalled my previous births.
Tassāhaṃ vacanaṃ sutvā karontī anusāsaniṃ
Rattiyā purime yāme pubbajātimanussariṃ
VERSE 173
In the middle watch of the night I purified my divine vision. In the last watch of the night I obliterated the mass of inward darkness.
Rattiyā majjhime yāme dibbacakkhuṃ visodhayiṃ
Rattiyā pacchime yāme tamokkhandhaṃ padālayiṃ
VERSE 174
Then I dwelt suffusing the body with rapture and pleasure. On the eighth day I stretched forth my feet having obliterated the mass of inward darkness.
Pītisukhena ca kāyaṃ pharitvā vihariṃ tadā
Sattamiyā pāde pasāresiṃ tamokkhandhaṃ padāliyā ti
COMMENT
Tamo: ‘inward darkness.’ Inward darkness equals the āsavas. See IGPT sv Kaṇha.