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Bhikkhunīsaṁyutta (SN 5.): Thematic Discourses about Nuns

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SN 5. Bhikkhunīsaṁyutta
Thematic Discourses about Nuns
edited & translated by
Ānandajoti Bhikkhu
(September, 2011 / 2555)

Texts

BJT: Sri Lankan edition, from the Buddha Jayanti Tripitaka Series, Volume XIII (Colombo, 1976/2519, reprinted with corrections 2005).

Thai: Thai edition, as found on Budsir for Windows CD-ROM (version 2.0, Bangkok, 1996).

ChS: Burmese edition, as found on the Chaṭṭha Saṅgāyana CD-ROM (version 3, Igatpuri, no date, but = 1999).

PTS: European edition, The Sagāthavagga, ed. G. A. Somaratne, (Oxford, 1998).

Preface

In preparing this text and translation for publication I have divided it into a number of versions. In the Buddhist Texts and Studies section will be found the Pāḷi Text together with the variant readings. This is a more technical work dealing with the establishment of the text.

In the Texts and Translations section I present the full Text and Translation with annotations which help to explain matters that may not be clear from the text itself. I have therefore translated the Commentary, such as it is, in its entirety, which will at least give students some idea of what a Commentary is like.

In the English section there is the Translation Only, with somewhat less notes than in the Text and Translations section, which is intended for the casual reader who wants a reliable translation but is not interested in the technical matters concerning the original text itself.

I have also recorded both the English translation and the Pāḷi text, which are available on their respective pages; and can also be accessed separately on the Audio page.

The establishment of the text involved no great difficulties, and the variations are minor for the most part. Wherever necessary I have indicated why I preferred a reading, or what the relationship of the alternative reading is to the text, although there is sometimes extra information in this regard in the Text and Translation version.

I have filled in the ellipses found in the original as I believe they would have been done by the recitor (bhāṇaka) during recital. Where ellipsis should be marked is very fluid between the different editions, which perhaps indicates that it was a matter for the scribe to decide, rather than a strict textual tradition.

Ānandajoti Bhikkhu
September 2011

1. Āḷavikāsuttaṁ
The Discourse about Āḷavikā

162. Evaṁ me sutaṁ:
Thus I have heard:

ekaṁ samayaṁ Bhagavā Sāvatthiyaṁ viharati
at one time the Gracious One was dwelling near Sāvatthī

Jetavane Anāthapiṇḍikassa ārāme.
at Anāthapiṇḍika's grounds in Jeta's Wood.

Atha kho Āḷavikā bhikkhunī, pubbaṇhasamayaṁ nivāsetvā,
Then the nun Āḷavikā, [1] having dressed in the morning time,

pattacīvaram-ādāya, Sāvatthiṁ piṇḍāya pāvisi.
after picking up her bowl and robe, was entering Sāvatthī for alms.

Sāvatthiyaṁ piṇḍāya caritvā, pacchābhattaṁ piṇḍapātapaṭikkantā,
After walking for alms in Sāvatthī, and returning from the alms-round after the meal,

yena Andhavanaṁ tenupasaṅkami vivekatthinī.
she approached the Blind Man's Wood [2] seeking for seclusion.

Atha kho Māro pāpimā
Then the Wicked Māra

Āḷavikāya bhikkhuniyā bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo,
desiring to give rise to fear, terror, and horror in the nun Āḷavikā,

vivekamhā cāvetukāmo, yena Āḷavikā bhikkhunī tenupasaṅkami,
desiring to drive her out of seclusion, approached the nun Āḷavikā,

upasaṅkamitvā Āḷavikaṁ bhikkhuniṁ gāthāya ajjhabhāsi:
and after approaching he addressed the nun Āḷavikā with a verse:

 

Natthi nissaraṇaṁ loke, kiṁ vivekena kāhasi?
“There is no escape [3] from the world, why do you try with seclusion?

Bhuñjassu kāmaratiyo, māhu pacchānutāpinī.” ti
Enjoy the sensual delights, do not be remorseful hereafter.”

 

Atha kho Āḷavikāya bhikkhuniyā etad-ahosi:
Then it occurred to the nun Āḷavikā:

“Ko nu khvāyaṁ manusso vā amanusso vā gāthaṁ bhāsatī?” ti
“Who is this, a human or a non-human, speaking this verse?”

Atha kho Āḷavikāya bhikkhuniyā etad-ahosi:
Then it occurred to the nun Āḷavikā:

“Māro kho ayaṁ Pāpimā
“This is the Wicked Māra

mama bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo,
desiring to give rise to fear, terror, and horror in me,

vivekamhā cāvetukāmo gāthaṁ bhāsatī.” ti
desiring to drive me out of seclusion, who speaks this verse.”

Atha kho Āḷavikā bhikkhunī: Māro ayaṁ Pāpimā iti viditvā,
Then the nun Āḷavikā having understood: This is the Wicked Māra,

Māraṁ Pāpimantaṁ gāthāhi paccabhāsi:
replied with this verse to the Wicked Māra:

 

Atthi nissaraṇaṁ loke, paññāya me suphussitaṁ,
“There is an escape from the world, which I have attained through wisdom, [4]

Pamattabandhu Pāpima, na tvaṁ jānāsi taṁ padaṁ,
You do not know that state, [5] you Wicked one, kin of the heedless,

Sattisūlūpamā kāmā, khandhāsaṁ adhikuṭṭanā,
Sensual pleasures are like an axe, [6] the constituent parts (like) the block, [7]

Yaṁ tvaṁ kāmaratiṁ brūsi, arati mayha' sā ahū.” ti
That which you say is sensual delight, in that for me there is no delight.”

 

Atha kho Māro Pāpimā: “Jānāti maṁ Āḷavikā bhikkhunī!” ti
Then the Wicked Māra (thought): “The nun Āḷavikā knows me!”

dukkhī dummano tatthevantaradhāyī ti.
and pained and depressed he vanished right there.

2. Somāsuttaṁ
The Discourse about Somā

163. Evaṁ me sutaṁ:
Thus I have heard:

ekaṁ samayaṁ Bhagavā Sāvatthiyaṁ viharati
at one time the Gracious One was dwelling near Sāvatthī

Jetavane Anāthapiṇḍikassa ārāme.
at Anāthapiṇḍika's grounds in Jeta's Wood.

Atha kho Somā bhikkhunī, pubbaṇhasamayaṁ nivāsetvā,
Then the nun Somā, having dressed in the morning time,

pattacīvaram-ādāya, Sāvatthiṁ piṇḍāya pāvisi.
after picking up her bowl and robe, was entering Sāvatthī for alms.

Sāvatthiyaṁ piṇḍāya caritvā, pacchābhattaṁ piṇḍapātapaṭikkantā,
After walking for alms in Sāvatthī, and returning from the alms-round after the meal,

yena Andhavanaṁ tenupasaṅkami divāvihārāya,
she approached the Blind Man's Wood to pass the day,

Andhavanaṁ ajjhogahetvā,
and having entered Blind Man's Wood,

aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.
she sat down at the root of a certain tree to pass the day.

Atha kho Māro Pāpimā
Then the Wicked Māra

Somāya bhikkhuniyā bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo,
desiring to give rise to fear, terror, and horror in the nun Somā,

samādhimhā cāvetukāmo, yena Somā bhikkhunī tenupasaṅkami,
desiring to drive her out of concentration, approached the nun Somā,

upasaṅkamitvā Somaṁ bhikkhuniṁ gāthāya ajjhabhāsi:
and after approaching he addressed the nun Somā with a verse:

 

“Yaṁ taṁ isīhi pattabbaṁ ṭhānaṁ durabhisambhavaṁ,
“That place [8] which has been attained by the seers is hard to obtain,

Na taṁ dvaṅgulapaññāya, sakkā pappotum-itthiyā.” ti
No woman, with her two-finger wisdom, [9] is able to attain it.”

 

Atha kho Somāya bhikkhuniyā etad-ahosi:
Then it occurred to the nun Somā:

“Ko nu khvāyaṁ manusso vā amanusso vā gāthaṁ bhāsatī?” ti
“Who is this, a human or a non-human, speaking this verse?”

Atha kho Somāya bhikkhuniyā etad-ahosi:
Then it occurred to the nun Somā:

“Māro kho ayaṁ Pāpimā
“This is the Wicked Māra

mama bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo,
desiring to give rise to fear, terror, and horror in me,

samādhimhā cāvetukāmo, gāthaṁ bhāsatī.” ti
desiring to drive me out of concentration, who speaks this verse.”

Atha kho Somā bhikkhunī Māro ayaṁ Pāpimā iti viditvā,
Then the nun Somā having understood: This is the Wicked Māra,

Māraṁ Pāpimantaṁ gāthāhi paccabhāsi:
replied with these verses to the Wicked Māra:

 

“Itthibhāvo kiṁ kayirā, cittamhi susamāhite?
“What is to be made of womenhood when my mind is well-composed?

Ñāṇamhi vattamānamhi, Sammā Dhammaṁ vipassato.
When knowledges exist, [10] and Right Dhamma has been seen with insight. [11]

Yassa nūna siyā evaṁ: Itthāhaṁ puriso ti vā,
For whomever thinks thus: I am a woman or a man,

Kiñci vā pana aññasmiṁ, taṁ Māro vattum-arahatī.” ti
Or I am something other, deserves to have Māra speak to her.” [12]

 

Atha kho Māro Pāpimā: “Jānāti maṁ Somā bhikkhunī!” ti
Then the Wicked Māra (thought): “The nun Somā knows me!”

dukkhī dummano tatthevantaradhāyī ti.
and pained and depressed he vanished right there.

3. Kisāgotamīsuttaṁ
The Discourse about Kisāgotamī

164. Evaṁ me sutaṁ:
Thus I have heard:

ekaṁ samayaṁ Bhagavā Sāvatthiyaṁ viharati
at one time the Gracious One was dwelling near Sāvatthī

Jetavane Anāthapiṇḍikassa ārāme.
at Anāthapiṇḍika's grounds in Jeta's Wood.

Atha kho Kisāgotamī bhikkhunī, pubbaṇhasamayaṁ nivāsetvā,
Then the nun Kisāgotamī, [13] [14] having dressed in the morning time,

pattacīvaram-ādāya, Sāvatthiṁ piṇḍāya pāvisi.
after picking up her bowl and robe, was entering Sāvatthī for alms.

Sāvatthiyaṁ piṇḍāya caritvā, pacchābhattaṁ piṇḍapātapaṭikkantā,
After walking for alms in Sāvatthī, and returning from the alms-round after the meal,

yena Andhavanaṁ tenupasaṅkami divāvihārāya,
she approached the Blind Man's Wood to pass the day,

Andhavanaṁ ajjhogahetvā,
and having entered Blind Man's Wood,

aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.
she sat down at the root of a certain tree to pass the day.

Atha kho Māro Pāpimā
Then the Wicked Māra

Kisāgotamiyā bhikkhuniyā bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo,
desiring to give rise to fear, terror, and horror in the nun Kisāgotamī,

samādhimhā cāvetukāmo, yena Kisāgotamī bhikkhunī tenupasaṅkami,
desiring to drive her out of concentration, approached the nun Kisāgotamī,

upasaṅkamitvā Kisāgotamiṁ bhikkhuniṁ gāthāya ajjhabhāsi:
and after approaching he addressed the nun Kisāgotamī with a verse:

 

“Kiṁ nu tvaṁ mataputtāva, ekam-āsi rudam-mukhī,
“Why do you, like one with a dead son, sit solitary [15] with a tearful face, [16]

Vanam-ajjhagatā ekā, purisaṁ nu gavesasī?” ti
Having entered the Wood alone, do you seek for a man?”

 

Atha kho Kisāgotamiyā bhikkhuniyā etad-ahosi:
Then it occurred to the nun Kisāgotamī:

“Ko nu khvāyaṁ manusso vā amanusso vā gāthaṁ bhāsatī?” ti
“Who is this, a human or a non-human, speaking this verse?”

Atha kho Kisāgotamiyā bhikkhuniyā etad-ahosi:
Then it occurred to the nun Kisāgotamī:

“Māro kho ayaṁ Pāpimā
“This is the Wicked Māra

mama bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo,
desiring to give rise to fear, terror, and horror in me,

samādhimhā cāvetukāmo, gāthaṁ bhāsatī.” ti
desiring to drive me out of concentration, who speaks this verse.”

Atha kho Kisāgotamī bhikkhunī: Māro ayaṁ Pāpimā iti viditvā,
Then the nun Kisāgotamī having understood: This is the Wicked Māra,

Māraṁ Pāpimantaṁ gāthāhi paccabhāsi:
replied with these verses to the Wicked Māra:

 

“Accantaṁ mataputtāmhi, purisā etad-antikā,
“I am at the end of dead sons, [17] (I am) finished with men, [18]

Na socāmi na rodāmi, na taṁ bhāyāmi āvuso.
I do not grieve, I do not cry, I am not afraid of you, friend.

Sabbattha vihatā nandi, tamokkhandho padālito,
Everywhere delight is dead, [19] broken [20] is the dark mass, [21]

Jetvāna Maccuno senaṁ, viharāmi anāsavā.” ti
Having defeated Death's army, I live without pollutants.”

 

Atha kho Māro Pāpimā: “Jānāti maṁ Kisāgotamī bhikkhunī” ti
Then the Wicked Māra (thought): “The nun Kisāgotamī knows me!”

dukkhī dummano tatthevantaradhāyī ti.
and pained and depressed he vanished right there.

4. Vijayāsuttaṁ
The Discourse about Vijayā

165. Evaṁ me sutaṁ:
Thus I have heard:

ekaṁ samayaṁ Bhagavā Sāvatthiyaṁ viharati
at one time the Gracious One was dwelling near Sāvatthī

Jetavane Anāthapiṇḍikassa ārāme.
at Anāthapiṇḍika's grounds in Jeta's Wood.

Atha kho Vijayā bhikkhunī, pubbaṇhasamayaṁ nivāsetvā,
Then the nun Vijayā, having dressed in the morning time,

pattacīvaram-ādāya, Sāvatthiṁ piṇḍāya pāvisi.
after picking up her bowl and robe, was entering Sāvatthī for alms.

Sāvatthiyaṁ piṇḍāya caritvā, pacchābhattaṁ piṇḍapātapaṭikkantā,
After walking for alms in Sāvatthī, and returning from the alms-round after the meal,

yena Andhavanaṁ tenupasaṅkami divāvihārāya,
she approached the Blind Man's Wood to pass the day,

Andhavanaṁ ajjhogahetvā,
and having entered Blind Man's Wood,

aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.
she sat down at the root of a certain tree to pass the day.

Atha kho Māro Pāpimā
Then the Wicked Māra

Vijayāya bhikkhuniyā bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo,
desiring to give rise to fear, terror, and horror in the nun Vijayā,

samādhimhā cāvetukāmo, yena Vijayā bhikkhunī tenupasaṅkami,
desiring to drive her out of concentration, approached the nun Vijayā,

upasaṅkamitvā Vijayaṁ bhikkhuniṁ gāthāya ajjhabhāsi:
and after approaching he addressed the nun Vijayā with a verse:

 

“Daharā tvaṁ rūpavatī, ahañ-ca daharo susu,
“You are a beautiful maiden, and I am a youthful man,

Pañcaṅgikena turiyena, eh' Ayye 'bhiramāmase.” ti
Come, Sister, let us enjoy ourselves with the fivefold musical instruments.” [22]

 

Atha kho Vijayāya bhikkhuniyā etad-ahosi:
Then it occurred to the nun Vijayā:

“Ko nu khvāyaṁ manusso vā amanusso vā gāthaṁ bhāsatī?” ti
“Who is this, a human or a non-human, speaking this verse?”

Atha kho Vijayāya bhikkhuniyā etad-ahosi:
Then it occurred to the nun Vijayā:

“Māro kho ayaṁ Pāpimā
“This is the Wicked Māra

mama bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo,
desiring to give rise to fear, terror, and horror in me,

samādhimhā cāvetukāmo, gāthaṁ bhāsatī.” ti
desiring to drive me out of concentration, who speaks this verse.”

Atha kho Vijayā bhikkhunī: Māro ayaṁ Pāpimā iti viditvā,
Then the nun Vijayā having understood: This is the Wicked Māra,

Māraṁ Pāpimantaṁ gāthāhi paccabhāsi:
replied with these verses to the Wicked Māra:

 

“Rūpā saddā rasā gandhā phoṭṭhabbā ca manoramā,
“Delightful forms, sounds, tastes, smells and touches,

Niyyātayāmi tuyheva, Māra nāhaṁ tĕnatthikā.
I assign (them) to you, [23] Māra, I am not seeking for that.

Iminā pūtikāyena, bhindanena pabhaṅgunā,
With this putrid body, [24] which is brittle [25] and frail, [26]

Aṭṭīyāmi harāyāmi, kāmataṇhā samūhatā.
I am distressed [27] and ashamed, [28] and have rooted up sensual craving.

Ye ca rūpūpagā sattā, ye ca arūpaṭhāyino,
There are beings who reached form, and those in the formless state,

Yā ca santā samāpatti sabbattha vihato tamo.” ti
(But) those who have attained to peace [29] have destroyed darkness everywhere.” [30]

 

Atha kho Māro Pāpimā: “Jānāti maṁ Vijayā bhikkhunī!” ti
Then the Wicked Māra (thought): “The nun Vijayā knows me!”

dukkhī dummano tatthevantaradhāyī ti.
and pained and depressed he vanished right there.

5. Uppalavaṇṇāsuttaṁ
The Discourse about Uppalavaṇṇā

166. Evaṁ me sutaṁ:
Thus I have heard:

ekaṁ samayaṁ Bhagavā Sāvatthiyaṁ viharati
at one time the Gracious One was dwelling near Sāvatthī

Jetavane Anāthapiṇḍikassa ārāme.
at Anāthapiṇḍika's grounds in Jeta's Wood.

Atha kho Uppalavaṇṇā bhikkhunī, pubbaṇhasamayaṁ nivāsetvā,
Then the nun Uppalavaṇṇā, having dressed in the morning time,

pattacīvaram-ādāya, Sāvatthiṁ piṇḍāya pāvisi.
after picking up her bowl and robe, was entering Sāvatthī for alms.

Sāvatthiyaṁ piṇḍāya caritvā, pacchābhattaṁ piṇḍapātapaṭikkantā,
After walking for alms in Sāvatthī, and returning from the alms-round after the meal,

yena Andhavanaṁ tenupasaṅkami divāvihārāya,
she approached the Blind Man's Wood to pass the day,

Andhavanaṁ ajjhogahetvā,
and having entered Blind Man's Wood,

aññatarasmiṁ Supupphitasālarukkhamūle aṭṭhāsi.
she stood at the root of a Sāla tree in full flower.

Atha kho Māro Pāpimā
Then the Wicked Māra

Uppalavaṇṇāya bhikkhuniyā bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo,
desiring to give rise to fear, terror, and horror in the nun Uppalavaṇṇā,

samādhimhā cāvetukāmo, yena Uppalavaṇṇā bhikkhunī tenupasaṅkami,
desiring to drive her out of concentration, approached the nun Uppalavaṇṇā,

upasaṅkamitvā Uppalavaṇṇaṁ bhikkhuniṁ gāthāya ajjhabhāsi:
and after approaching he addressed the nun Uppalavaṇṇā with a verse:

 

“Supupphitaggaṁ upagamma, bhikkhuni,
“Approaching (a tree) blossoming from the top, [31] nun,

Ekā tuvaṁ tiṭṭhasi Sālamūle,
You stay alone at the root of the Sāla tree,

Na catthi te dutiyā vaṇṇadhātu,
You are second to none in your beautiful form, [32]

Bāle nă tvaṁ bhāyasi dhuttakānan?”-ti
Young woman, are you not afraid of the scoundrels?”

 

Atha kho Uppalavaṇṇāya bhikkhuniyā etad-ahosi:
Then it occurred to the nun Uppalavaṇṇā:

“Ko nu khvāyaṁ manusso vā amanusso vā gāthaṁ bhāsatī?” ti
“Who is this, a human or a non-human, speaking this verse?”

Atha kho Uppalavaṇṇāya bhikkhuniyā etad-ahosi:
Then it occurred to the nun Uppalavaṇṇā:

“Māro kho ayaṁ Pāpimā
“This is the Wicked Māra

mama bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo,
desiring to give rise to fear, terror, and horror in me,

samādhimhā cāvetukāmo, gāthaṁ bhāsatī.” ti
desiring to drive me out of concentration, who speaks this verse.”

Atha kho Uppalavaṇṇā bhikkhunī: Māro ayaṁ Pāpimā iti viditvā,
Then the nun Uppalavaṇṇā having understood: This is the Wicked Māra,

Māraṁ Pāpimantaṁ gāthāhi paccabhāsi:
replied with these verses to the Wicked Māra:

 

“Sataṁ sahassāni pi dhuttakānaṁ
“Even if a hundred thousand scoundrels

Idhāgatā tādisakā bhaveyyuṁ
Of such a character were to come here [33]

Lomaṁ na iñjāmi na santasāmi,
Not a body-hair would shake or tremble,

Na Māra bhāyāmi tam-ekikā pi.
Even alone I am not afraid, Māra.

Esā antaradhāyāmi kucchiṁ vā pavisāmi te,
I will disappear completely or I will enter your stomach,

Pakhumantarikāyam-pi tiṭṭhantiṁ: maṁ na dakkhasi.
I will stand between (your) eyelashes: [34] (even there) you will not see me.

Cittasmiṁ vasībhūtāmhi, iddhipādā subhāvitā,
I have mastery over my mind, [35] the powers are well-developed,

Sabbabandhanamuttāmhi, na taṁ bhāyāmi āvuso!” ti
I am free of all bondages, I am not afraid of you, friend!”

 

Atha kho Māro Pāpimā: “Jānāti maṁ Uppalavaṇṇā bhikkhunī!” ti
Then the Wicked Māra (thought): “The nun Uppalavaṇṇā knows me!”

dukkhī dummano tatthevantaradhāyī ti.
and pained and depressed he vanished right there.

6. Cālāsuttaṁ
The Discourse about Cālā

167. Evaṁ me sutaṁ: Thus I have heard:

ekaṁ samayaṁ Bhagavā Sāvatthiyaṁ viharati at one time the Gracious One was dwelling near Sāvatthī

Jetavane Anāthapiṇḍikassa ārāme. at Anāthapiṇḍika's grounds in Jeta's Wood.

Atha kho Cālā bhikkhunī, pubbaṇhasamayaṁ nivāsetvā, Then the nun Cālā, having dressed in the morning time,

pattacīvaram-ādāya, Sāvatthiṁ piṇḍāya pāvisi. after picking up her bowl and robe, was entering Sāvatthī for alms.

Sāvatthiyaṁ piṇḍāya caritvā, pacchābhattaṁ piṇḍapātapaṭikkantā, After walking for alms in Sāvatthī, and returning from the alms-round after the meal,

yena Andhavanaṁ tenupasaṅkami divāvihārāya, she approached the Blind Man's Wood to pass the day,

Andhavanaṁ ajjhogahetvā, and having entered Blind Man's Wood,

aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. she sat down at the root of a certain tree to pass the day.

Atha kho Māro Pāpimā yena Cālā bhikkhunī tenupasaṅkami, Then the Wicked Māra approached the nun Cālā,

upasaṅkamitvā Cālaṁ bhikkhuniṁ etad-avoca: and after approaching he said this to the nun Cālā:

“Kiṁ nu tvaṁ, bhikkhuni, na rocesī?” ti “With what, nun, are you not pleased?”

“Jātiṁ khvāhaṁ, āvuso, na rocemī.” ti “I am not pleased, friend, with birth.”


“Kiṁ nu jātiṁ na rocesi? Jāto kāmāni bhuñjati, “Why is it you're not pleased with birth? Being born one enjoys pleasures,

Ko nu taṁ idam-ādapayi: 'Jātiṁ mā roca, bhikkhunī'?” ti Just who made you agree to this: [36] 'Do not be pleased with birth, nun'?”


“Jātassa maraṇaṁ hoti, jāto dukkhāni phussati, “For one who is born there is death, being born one feels suffering,

Bandhaṁ vadhaṁ pariklesaṁ, tasmā jātiṁ na rocaye. (There is) bondage, murder, hardship, [37] therefore I am not pleased with birth.

Buddho Dhammam-adesesi, jātiyā samatikkamaṁ, The Awakened One taught the Dhamma, the transcendence of birth (and death),

Sabbadukkhappahānāya, so maṁ Sacce nivesayi. For giving up of all suffering, he has established me in the Truth. [38]

Ye ca rūpūpagā sattā, ye ca arūpaṭhāyino, (There are) those beings attached to form, those (attached to) formless states,

Nirodhaṁ appajānantā, āgantāro punabbhavan.”-ti (And) those who know not cessation, [39] they (all) come to rebirth again.”


Atha kho Māro Pāpimā: “Jānāti maṁ Cālā bhikkhunī!” ti Then the Wicked Māra (thought): “The nun Cālā knows me!”

dukkhī dummano tatthevantaradhāyī ti. and pained and depressed he vanished right there. </poem>

7. Upacālāsuttaṁ
The Discourse about Upacālā

168. Evaṁ me sutaṁ:
Thus I have heard:

ekaṁ samayaṁ Bhagavā Sāvatthiyaṁ viharati
at one time the Gracious One was dwelling near Sāvatthī

Jetavane Anāthapiṇḍikassa ārāme.
at Anāthapiṇḍika's grounds in Jeta's Wood.

Atha kho Upacālā bhikkhunī, pubbaṇhasamayaṁ nivāsetvā,
Then the nun Upacālā, having dressed in the morning time,

pattacīvaram-ādāya, Sāvatthiṁ piṇḍāya pāvisi.
after picking up her bowl and robe, was entering Sāvatthī for alms.

Sāvatthiyaṁ piṇḍāya caritvā, pacchābhattaṁ piṇḍapātapaṭikkantā,
After walking for alms in Sāvatthī, and returning from the alms-round after the meal,

yena Andhavanaṁ tenupasaṅkami divāvihārāya,
she approached the Blind Man's Wood to pass the day,

Andhavanaṁ ajjhogahetvā,
and having entered Blind Man's Wood,

aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.
she sat down at the root of a certain tree to pass the day.

Atha kho Māro Pāpimā yena Upacālā bhikkhunī tenupasaṅkami,
Then the Wicked Māra approached the nun Upacālā,

upasaṅkamitvā Upacālaṁ bhikkhuniṁ etad-avoca:
and after approaching he said this to the nun Upacālā:

“Kattha nu tvaṁ, bhikkhuni, uppajjitukāmā?” ti
“Where would you, nun, like to be reborn?”

“Na khvāhaṁ, āvuso, katthaci uppajjitukāmā.” ti
“There is nowhere, friend, I would like to be reborn.”

 

“Tāvatiṁsā ca Yāmā ca, Tusitā cāpi devatā,
“The Thirty-Three gods, the Restrained gods, also the Satisfied gods,

Nimmānaratino devā, ye devā Vasavattino,
Those gods who delight in creation, those gods who are Wielding Power,

Tattha cittaṁ paṇidhehi, ratiṁ paccanubhossasī.” ti
To those places direct your mind, there you will experience delight.”

 

“Tāvatiṁsā ca Yāmā ca, Tusitā cāpi devatā,
“The Thirty-Three gods, the Restrained gods, also the Satisfied gods,

Nimmānaratino devā, ye devā Vasavattino,
Those gods who delight in creation, those gods who are Wielding Power,

Kāmabandhanabaddhā te enti Māravasaṁ puna.
Those bound by sensual-bondage come to Māra's power again. [40]

Sabbo ādīpito loko, sabbo loko padhūpito,
The whole of the world is in flames, the whole of the world is blazing, [41]

Sabbo pajjalito loko, sabbo loko pakampito.
The whole of the world is burning, the whole of the world is shaking.

Akampitaṁ ajalitaṁ, aputhujjanasevitaṁ,
Not shaken, not burning, not associating with worldly folk,

Agati yattha Mārassa: tattha me nirato mano.” ti
Not going back to Māra's (realm): [42] (for) there [43] my mind does not delight.”

 

Atha kho Māro Pāpimā: “Jānāti maṁ Upacālā bhikkhunī!” ti
Then the Wicked Māra (thought): “The nun Upacālā knows me!”

dukkhī dummano tatthevantaradhāyī ti.
and pained and depressed he vanished right there.

8. Sīsupacālāsuttaṁ
The Discourse about Sīsupacālā

169. Evaṁ me sutaṁ:
Thus I have heard:

ekaṁ samayaṁ Bhagavā Sāvatthiyaṁ viharati
at one time the Gracious One was dwelling near Sāvatthī

Jetavane Anāthapiṇḍikassa ārāme.
at Anāthapiṇḍika's grounds in Jeta's Wood.

Atha kho Sīsupacālā bhikkhunī, pubbaṇhasamayaṁ nivāsetvā,
Then the nun Sīsupacālā, having dressed in the morning time,

pattacīvaram-ādāya, Sāvatthiṁ piṇḍāya pāvisi.
after picking up her bowl and robe, was entering Sāvatthī for alms.

Sāvatthiyaṁ piṇḍāya caritvā, pacchābhattaṁ piṇḍapātapaṭikkantā,
After walking for alms in Sāvatthī, and returning from the alms-round after the meal,

yena Andhavanaṁ tenupasaṅkami divāvihārāya,
she approached the Blind Man's Wood to pass the day,

Andhavanaṁ ajjhogahetvā,
and having entered Blind Man's Wood,

aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.
she sat down at the root of a certain tree to pass the day.

Atha kho Māro Pāpimā yena Sīsupacālā bhikkhunī tenupasaṅkami,
Then the Wicked Māra approached the nun Sīsupacālā,

upasaṅkamitvā Sīsupacālaṁ bhikkhuniṁ etad-avoca:
and after approaching he said this to the nun Sīsupacālā:

“Kassa nu tvaṁ, bhikkhuni, pāsaṇḍaṁ rocesī?” ti
“Which heresy, nun, are you pleased with?”

“Na khvāhaṁ, āvuso, kassaci pāsaṇḍaṁ rocemī.” ti
“I am not pleased, friend, with any heresy.”

 

“Kiṁ nu uddissa muṇḍāsi, samaṇī viya dissasi,
“On whose account was your head shaved, as you look like an ascetic, [44]

Na ca rocesi pāsaṇḍaṁ, kim-iva carasi momuhā?” ti
You don't rejoice in heresy, why (then) do you live like a fool?” [45]

 

“Ito bahiddhā pāsaṇḍā diṭṭhīsu pasīdanti te,
“Outside of this [46] there are heretics [47] who are stuck fast [48] in their views,

Na tesaṁ Dhammaṁ rocemi, na te Dhammassa kovidā.
In their Dhamma I am not pleased, their Dhamma is lacking in skill.

Atthi Sakyakule jāto Buddho appaṭipuggalo,
An unmatched Awakened One is born in the Sakya family, [49]

Sabbābhibhū Māranudo, sabbattham-aparājito.
Lord of all, [50] dispelling Māra, [51] undefeated in every place. [52]

Sabbattha mutto asito, sabbaṁ passati Cakkhumā,
Free from all things, [53] independent, [54] the Visionary who sees all,

Sabbakammakkhayaṁ patto, vimutto upadhisaṅkhaye,
Attained to the end of all deeds, [55] free in the ending of clinging, [56]

So mayhaṁ Bhagavā satthā, tassa rocemi Sāsanan.”-ti
The Gracious One is my teacher, in his Teaching I am well-pleased.”



Atha kho Māro Pāpimā: “Jānāti maṁ Sīsupacālā bhikkhunī!” ti
Then the Wicked Māra (thought): “The nun Sīsupacālā knows me!”

dukkhī dummano tatthevantaradhāyī ti.
and pained and depressed he vanished right there.

9. Selāsuttaṁ
The Discourse about Selā

170. Evaṁ me sutaṁ:
Thus I have heard:

ekaṁ samayaṁ Bhagavā Sāvatthiyaṁ viharati
at one time the Gracious One was dwelling near Sāvatthī

Jetavane Anāthapiṇḍikassa ārāme.
at Anāthapiṇḍika's grounds in Jeta's Wood.

Atha kho Selā bhikkhunī, pubbaṇhasamayaṁ nivāsetvā,
Then the nun Selā, having dressed in the morning time,

pattacīvaram-ādāya, Sāvatthiṁ piṇḍāya pāvisi.
after picking up her bowl and robe, was entering Sāvatthī for alms.

Sāvatthiyaṁ piṇḍāya caritvā, pacchābhattaṁ piṇḍapātapaṭikkantā,
After walking for alms in Sāvatthī, and returning from the alms-round after the meal,

yena Andhavanaṁ tenupasaṅkami divāvihārāya,
she approached the Blind Man's Wood to pass the day,

Andhavanaṁ ajjhogahetvā,
and having entered Blind Man's Wood,

aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.
she sat down at the root of a certain tree to pass the day.

Atha kho Māro Pāpimā
Then the Wicked Māra

Selāya bhikkhuniyā bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo,
desiring to give rise to fear, terror, and horror in the nun Selā,

samādhimhā cāvetukāmo, yena Selā bhikkhunī tenupasaṅkami,
desiring to drive her out of concentration, approached the nun Selā,

upasaṅkamitvā Selaṁ bhikkhuniṁ gāthāya ajjhabhāsi:
and after approaching he addressed the nun Selā with a verse:

 

“Kenidaṁ pakataṁ bimbaṁ, kva nu bimbassa kārako,
“By whom was this manikin made, [57] where is this manikin's maker,

Kva nu bimbaṁ samuppannaṁ, kva nu bimbaṁ nirujjhatī?” ti
Where has this manikin [58] risen, and where does the manikin cease?”

 

Atha kho Selāya bhikkhuniyā etad-ahosi:
Then it occurred to the nun Selā:

“Ko nu khvāyaṁ manusso vā amanusso vā gāthaṁ bhāsatī?” ti
“Who is this, a human or a non-human, speaking this verse?”

Atha kho Selāya bhikkhuniyā etad-ahosi:
Then it occurred to the nun Selā:

“Māro kho ayaṁ Pāpimā
“This is the Wicked Māra

mama bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo,
desiring to give rise to fear, terror, and horror in me,

samādhimhā cāvetukāmo, gāthaṁ bhāsatī.” ti
desiring to drive me out of concentration, who speaks this verse.”

Atha kho Selā bhikkhunī: Māro ayaṁ Pāpimā iti viditvā,
Then the nun Selā having understood: This is the Wicked Māra,

Māraṁ Pāpimantaṁ gāthāhi paccabhāsi:
replied with these verses to the Wicked Māra:

 

“Na-y-idaṁ attakataṁ bimbaṁ, na-y-idaṁ parakataṁ aghaṁ,
“This manikin's not made by oneself, pain [59] is not made by another,

Hetuṁ paṭicca sambhūtaṁ, hetubhaṅgā nirujjhati.
Through conditions it arises, conditions broken [60] it ceases.

Yathā aññataraṁ bījaṁ khette vuttaṁ virūhati
Just as a certain seed when it has been sown in a field will grow

Pathavīrasañ-ca āgamma sinehañ-ca tad-ūbhayaṁ,
Through both of these (conditions): the earth's essence and the moisture,

Evaṁ khandhā ca dhātuyo cha ca āyatanā ime,
So the constituents and the elements and these six sense spheres,

Hetuṁ paṭicca sambhūtā, hetubhaṅgā nirujjhare.” ti
Through conditions (surely) arise, with conditions broken they cease.”

 

Atha kho Māro Pāpimā: “Jānāti maṁ Selā bhikkhunī!” ti
Then the Wicked Māra (thought): “The nun Selā knows me!”

dukkhī dummano tatthevantaradhāyī ti.
and pained and depressed he vanished right there.

10. Vajirāsuttaṁ
The Discourse about Vajirā

171. Evaṁ me sutaṁ:
Thus I have heard:

ekaṁ samayaṁ Bhagavā Sāvatthiyaṁ viharati
at one time the Gracious One was dwelling near Sāvatthī

Jetavane Anāthapiṇḍikassa ārāme.
at Anāthapiṇḍika's grounds in Jeta's Wood.

Atha kho Vajirā bhikkhunī, pubbaṇhasamayaṁ nivāsetvā,
Then the nun Vajirā, having dressed in the morning time,

pattacīvaram-ādāya, Sāvatthiṁ piṇḍāya pāvisi.
after picking up her bowl and robe, was entering Sāvatthī for alms.

Sāvatthiyaṁ piṇḍāya caritvā, pacchābhattaṁ piṇḍapātapaṭikkantā,
After walking for alms in Sāvatthī, and returning from the alms-round after the meal,

yena Andhavanaṁ tenupasaṅkami divāvihārāya,
she approached the Blind Man's Wood to pass the day,

Andhavanaṁ ajjhogahetvā,
and having entered Blind Man's Wood,

aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.
she sat down at the root of a certain tree to pass the day.

Atha kho Māro Pāpimā
Then the Wicked Māra

Vajirāya bhikkhuniyā bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo,
desiring to give rise to fear, terror, and horror in the nun Vajirā,

samādhimhā cāvetukāmo, yena Vajirā bhikkhunī tenupasaṅkami,
desiring to drive her out of concentration, approached the nun Vajirā,

upasaṅkamitvā Vajiraṁ bhikkhuniṁ gāthāya ajjhabhāsi:
and after approaching he addressed the nun Vajirā with a verse:

 

“Kenāyaṁ pakato satto, kuvaṁ sattassa kārako,
“By whom was this being made, just where is this being's maker,

Kuvaṁ satto samuppanno, kuvaṁ satto nirujjhatī.” ti
Where has this being arisen, and just where does this being cease?”

 

Atha kho Vajirāya bhikkhuniyā etad-ahosi:
Then it occurred to the nun Vajirā:

“Ko nu khvāyaṁ manusso vā amanusso vā gāthaṁ bhāsatī?” ti
“Who is this, a human or a non-human, speaking this verse?”

Atha kho Vajirāya bhikkhuniyā etad-ahosi:
Then it occurred to the nun Vajirā:

“Māro kho ayaṁ Pāpimā
“This is the Wicked Māra

mama bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo,
desiring to give rise to fear, terror, and horror in me,

samādhimhā cāvetukāmo, gāthaṁ bhāsatī.” ti
desiring to drive me out of concentration, who speaks this verse.”

Atha kho Vajirā bhikkhunī: Māro ayaṁ Pāpimā iti viditvā,
Then the nun Vajirā having understood: This is the Wicked Māra,

Māraṁ Pāpimantaṁ gāthāhi paccabhāsi:
replied with these verses to the Wicked Māra:

 

“Kiṁ nu satto ti paccesi? Māra Diṭṭhigataṁ nu te?
“Why fall back on a 'being'? Haven't you come to a view, Māra?

Suddhasaṅkhārapuñjoyaṁ, na-y-idha sattupalabbhati.
This is just a bunch of processes, no being is to be found here. [61]

Yathā hi aṅgasambhārā hoti saddo 'ratho' iti,
Just as with a collection of parts the sound 'chariot' is said,

Evaṁ khandhesu santesu hoti 'satto' ti sammuti.
So when there are these constituents [62] a 'being' is determined on. [63]

Dukkham-eva hi sambhoti, dukkhaṁ tiṭṭhati veti ca,
Only suffering [64] arises, suffering it is that persists,

Nāññatra dukkhā sambhoti, nāññaṁ dukkhā nirujjhatī.” ti
Nothing other than sufferings arise, just sufferings that cease.” [65]

 

Atha kho Māro Pāpimā: “Jānāti maṁ Vajirā bhikkhunī!” ti
Then the Wicked Māra (thought): “The nun Vajirā knows me!”

dukkhī dummano tatthevantaradhāyī ti.
and pained and depressed he vanished right there.


Bhikkhunīsaṁyuttaṁ Samattaṁ. The Thematic Discourses about Nuns are Complete.


Tassuddānaṁ:
This is the summary:

Āḷavikā ca Somā ca Gotamī Vijayā saha,
Āḷavikā and then Somā and Gotamī with Vijayā,

Uppalavaṇṇā ca Cālā,
Uppalavaṇṇā, Cālā,

Upacālā Sīsupacālā, Selā Vajirāya te dasā ti.
Upacālā, Sīsupacālā, Selā with Vajirā, these ten.

Footnotes

  1. Comm: Āḷavikā ti Āḷaviyaṁ jātā Āḷavinagarato yeva ca nikkhamma pabbajitā; Āḷavikā means she was born in Āḷavī and she went forth from the town of Āḷavī.
  2. Comm: Andhavanan-ti Kassapasammāsambuddhassa cetiye navakammatthāya dhanaṁ samādapetvā, āgacchantassa Yasodharassa nāma Dhammabhāṇakassa ariyapuggalassa akkhīni uppāṭetvā, tattheva akkhibhedappattehi pañcahi corasatehi, nivutthattā tato paṭṭhāya Andhavanan-ti saṅkhaṁ gataṁ vanaṁ. Taṁ kira Sāvatthito dakkhiṇapasse gāvutamatte hoti Rājārakkhāya guttaṁ, tattha pavivekakāmā bhikkhū ca bhikkhuniyo ca gacchanti. Tasmā ayam-pi kāyavivekatthinī yena taṁ vanaṁ tenupasaṅkami. Blind Man's Wood, having taken riches for the purpose of the work on the Chetiya of the Fully Awakened Kassapa, after they tore out the eyes of the Dhamma recitor named Yasodhara, who was a Noble One, five hundred thieves lost their own sight and dwelt right there because of it, and the name Blind Man's Wood came to that wood. It seems it was around a half a league on the southern side of Sāvatthī and was guarded and protected by the King, and monks and nuns who desired seclusion would go there. Therefore seeking for bodily seclusion she approached that wood.
  3. Comm: nissaraṇan-ti nibbānaṁ, escape means Emancipation.
  4. Comm: paññāyā ti paccavekkhaṇañāṇena; through wisdom means through reflection knowledge (reflection on her attainment).
  5. Comm: na tvaṁ jānāsi taṁ padan-ti tvaṁ etaṁ Nibbānapadaṁ vā Nibbānagāmimaggapadaṁ vā na jānāsi; you do not know that state means you do not know the state of Emancipation or the path going to Emancipation.
  6. Comm: sattisūlūpamā ti vinivijjhanatthena sattisūlasadisā; like an axe means the same as an axe the purpose of which is to pierce through.
  7. Comm: khandhāsaṁ adhikuṭṭanā ti khandhā tesaṁ adhikuṭṭanabhaṇḍikā; the constituent parts (are like) the block means those constituents are like a heap on a block.
  8. Comm: ṭhānan-ti Arahattaṁ; place means Worthiness.
  9. Comm: dvaṅgulapaññāyā ti parittapaññāya, yasmā vā dvīhi aṅgulehi kappāsavaṭṭiṁ gahetvā suttaṁ kantanti, tasmā itthī dvaṅgulapaññā ti vuccati; two-finger wisdom means having little wisdom, because having grabbed the cotton with her two fingers she spins thread, therefore a woman has two-finger wisdom is said.
  10. Comm: ñāṇamhi vattamānamhī ti phalasamāpattiñāṇe pavattamāne; when knowledge exists means when the knowledge of fruition attainment exists.
  11. Comm: dhammaṁ vipassato ti catusaccadhammaṁ vipassantassa, pubbabhāge vā vipassanāya ārammaṇabhūtaṁ khandhapañcakam-eva; Dhamma has been seen with insight means the Dhamma of the Four Truths has been seen with insight, or previously seeing the five constituents objectively with insight.
  12. Comm: kiñci vā pana aññasmī ti aññaṁ vā kiñci 'ahaṁ asmī' ti, taṇhāmānadiṭṭhivasena yassa siyā; or I am something other means there will be some other 'I am', on account of craving, conceit or views.
  13. Comm: Kisāgotamī ti, appamaṁsalohitatāya kisā, Gotamī ti panassā nāmaṁ. Pubbe kira Sāvatthiyaṁ ekasmiṁ kule asītikoṭidhanaṁ sabbaṁ aṅgārā va jātaṁ. Kuṭumbiko aṅgārajātāni anīharitvā: “Avassaṁ koci puññavā bhavissati, tassa puññena puna pākatikaṁ bhavissatī.” ti Suvaṇṇahiraññassa cāṭiyo pūretvā, āpaṇe ṭhapetvā samīpe nisīdi. Athekā duggatakulassa dhītā: “Aḍḍhamāsakaṁ gahetvā, dārusākaṁ āharissāmī,” ti vīthiṁ gatā taṁ disvā kuṭumbikaṁ āha: “Āpaṇe tāva dhanaṁ ettakaṁ, gehe kittakaṁ bhavissatī?” ti “Kiṁ disvā amma evaṁ kathesī?” ti “Imaṁ hiraññasuvaṇṇan!”-ti So: “Puññavatī esā bhavissatī.” ti Kisāgotamī, because of having little flesh and blood she was called thin (Kisā), Gotamī is her (clan) name. In the past it seems in a certain family in Sāvatthī having 80,000 in wealth it all turned to ashes. The head of the family, having not thrown away those ashes (thought): “Inevitably there will be some merit (remaining), and it will be possible to restore (the wealth) through that merit.” Having filled golden coloured vessels (with the ashes), and set them up in the market, he sat down close by. Then a certain poor family's daughter (thinking): “Having got a halfpenny, I can carry away some wood and vegetables,” while going along the road said this to the head of the family: “You have so much wealth in the market, how much will there be in the home?” “Having seen what, dear girl, do you speak thus?” “This is pure gold!” He (thought): “She must be endowed with merit.”
  14. Tassā vasanaṭṭhānaṁ pucchitvā, āpaṇe bhaṇḍaṁ paṭisāmetvā, tassā mātāpitaro upasaṅkamitvā evam-āha: “Amhākaṁ gehe vayappatto dārako atthi, tassetaṁ dārikaṁ dethā” ti. “Kiṁ Sāmi duggatehi saddhiṁ keḷiṁ karosī ti?” “Mittasanthavo nāma duggatehi pi saddhiṁ hoti, detha naṁ, Kuṭumbasāminī bhavissatī,” ti naṁ gahetvā gharaṁ ānesi. Sā saṁvāsam-anvāya puttaṁ vijātā. Putto padasā āhiṇḍanakāle kālam-akāsi. Sā duggatakule uppajjitvā, mahākulaṁ gantvā pi: “Puttavināsaṁ pattāmhī.” ti Uppannabalavasokā, puttassa sarīrakiccaṁ vāretvā, taṁ matakaḷevaraṁ ādāya nagare vippalapantī carati. Ekadivasaṁ mahatiyā Buddhavīthiyā Dasabalassa santikaṁ gantvā: “Puttassa me arogabhāvatthāya bhesajjaṁ detha Bhagavā” ti āha. “Gaccha Sāvatthiṁ āhiṇḍitvā, yasmiṁ gehe matapubbo natthi, tato siddhatthakaṁ āhara, puttassa te bhesajjaṁ bhavissatī.” ti Sā nagaraṁ pavisitvā, dhuragehato paṭṭhāya, Bhagavatā vuttanayena gantvā, siddhatthakaṁ yācantī ghare ghare, “Kuto tvaṁ evarūpaṁ gharaṁ passissasī?” ti vuttā. Katipayāni gehāni āhiṇḍitvā: “Sabbesam-pi kirāyaṁ dhammatā, na mayhaṁ puttassevā.” ti Sālāyaṁ chavaṁ chaḍḍetvā pabbajjaṁ yāci. Satthā: “imaṁ pabbājetū” ti bhikkhuni-upassayaṁ pesesi. Sā khuragge yeva Arahattaṁ pāpuṇi. Imaṁ Theriṁ sandhāya: “Atha kho Kisāgotamī...” ti vuttaṁ. Having asked the place she was living, and set in order his goods at the market, he approached her mother and father and said this: “In our house there is a young boy growing up, give her to this boy.” “Why, Master, do you play with poor people (like us)?” “(I am) known as an intimate friend to the poor, give her, and she will be the wife of the head of the family,” and having taken her he led her to the house. After intercourse she became one who had borne a son. The son, at one time when he was wandering around on foot, died. Having been born in a poor family, she went to the great family (and said): “My son has come to destruction.” Being overcome by grief, she put aside the duties to her son's body, and took his dead body and roamed about wailing in the city. One day, having drawn close to the Buddha, the One of Ten Powers, on the highway: She said: “My son has fallen ill, give some medicine, Gracious One.” “Go, and having wandered in Sāvatthī, from a house where there has formerly been no deaths, bring a mustard seed, and that will be medicine for your son.” She entered the city, and beginning from the nearest house, she went in accordance with the Gracious One's words, begging for mustard seed from house to house, “Where will you find such a house?” they said. Having wandered to several homes (she understood): “It seems to be a general rule everywhere (that people die), not only my son.” Having left the corpse in a shed she asked for the going-forth. The Teacher sent her to the nunnery and said: “Give her the going-forth.” In the razor hall itself (while they were still giving her the going-forth) she attained Worthiness. In connection with this Elder: “Then Kisāgotamī...” was said.
  15. Comm: ekam-āsī-ti ekā āsi; word-analysis.
  16. Comm: rudam-mukhī ti rudamānamukhī viya; with a tearful face means like someone with a tearful face.
  17. Comm: accantaṁ mataputtāmhī ti ettha antaṁ atītaṁ accantaṁ, bhāvanapuṁsakam-etaṁ. Idaṁ vuttaṁ hoti: yathā puttamaraṇaṁ antaṁ atītaṁ hoti, evaṁ mataputtā ahaṁ, idāni mama puna puttamaraṇaṁ nāma natthi; I am at the end of dead sons means now I am at the end, gone past, I sit aside (such is the sub-commentarial explanation of this strange phrase). This is what is said: just as there is a past, and end of dead sons, so I am dead to sons, now there is nothing known as a dead son.
  18. Comm: purisā etadantikā ti purisā pi me etad-antikā va, yo me puttamaraṇassa anto, purisānam-pi me esevanto, abhabbā ahaṁ idāni purisaṁ gavesitun-ti; I am one who is finished with men means for me there is an end of men, for me in whom there is an end of dead sons there is also an end of men, it is impossible now to seek for men.}}
  19. Comm: sabbattha vihatā nandī ti sabbesu khandhāyatanadhātubhavayonigatiṭhitinivāsesu mama taṇhānandī vihatā; everywhere delight is dead means my delight and craving for all dwellings, continuation, persistence, destinations, realms or states involving the constituents, the sense spheres or the elements is dead.
  20. Comm: padālito ti ñāṇena bhinno; destroyed means broken through knowledge.
  21. Comm: tamokkhandho ti avijjākkhandho; the mass of darkness means the the mass of ignorance.
  22. Comm: Pañcaṅgikenā ti ātataṁ vitataṁ ātatavitataṁ ghanaṁ susiran-ti evaṁ pañcaṅgasamannāgatena; with the five musical instruments means being endowed with the fivefold musical instruments thus: a one-faced drum, a two-faced drum, a stringed instrument, a clapper and a flute. These are translated in accordance with the sub-commentarial explanation.
  23. Comm: niyyātayāmi tuyhevā ti sabbe tuyhaṁ yeva demi; I assign (them) to you means I surely give all of them to you.
  24. Comm: pūtikāyenā ti suvaṇṇavaṇṇo pi kāyo niccaṁ uggharitapaggharitaṭṭhena pūtikāyo va, tasmā evam-āha; with (this) putrid body means this golden-coloured body is a putrid body which is always oozing and trickling, therefore this is said.
  25. Comm: bhindanenā ti bhijjanasabhāvena; brittle means having the nature of brittleness.
  26. Comm: pabhaṅgunā ti cuṇṇavicuṇṇaṁ āpajjanadhammena; frail means having the nature to undergo being crushed to pieces.
  27. Comm: aṭṭīyāmī ti aṭṭā pīḷitā homi; I am distressed means I am grieved and harassed
  28. Comm: harāyāmī ti lajjāmi; I am ashamed means I am abashed.
  29. Comm: santā samāpattī ti aṭṭhavidhā lokiyasamāpatti ārammaṇasantatāya aṅgasantatāya ca santā ti vuttā; attained to peace means it is said that in eight ways the mundane attainments bring peacefulness to the limbs and to sense-objects. This is interpreting the last line as referring to only mundane attainments, which doesn't make good sense to me; there is evidently a contrast intended in the verse between those still attached to sense pleasures, form and the formless, with those (referred to in the last line) who have gone beyond.
  30. Comm: sabbatthā ti sabbesu rūpārūpabhavesu, tesaṁ dvinnaṁ bhavānaṁ gahitattā gahite kāmabhave aṭṭhasu ca samāpattīsū ti. Etesu sabbesu ṭhānesu mayhaṁ avijjātamo vihato ti vadati; everywhere means in all the form and formless worlds, the grasping nature of these two worlds and the eight attainments grasped-at in the sensual world. For me the darkness of ignorance is destroyed in these places, is what is said.
  31. Comm: supupphitaggan-ti aggato paṭṭhāya suṭṭhu pupphitaṁ Sālarukkhaṁ; blossoming from the top means from the top of the Sāla tree which was in full flower.
  32. Comm: na catthi te dutiyā vaṇṇadhātū ti tava vaṇṇadhātusadisā dutiyā vaṇṇadhātu natthi, tayā sadisā aññā bhikkhunī natthī ti vadati; you are second to none in your beautiful form means there is no beauty the same as your beautiful form, there is no other nun the same as you, is what is said.
  33. Comm: idhāgatā tādisikā bhaveyyun-ti yathā tvaṁ idhāgatā kiñci santhavaṁ vā sinehaṁ vā na labhasi, evam-evaṁ te pi tayā va sadisā bhaveyyuṁ; (if) such a character were to come here means there is no affection or love found for anyone of such a character, thus they would (all) be the same to her.
  34. Comm: pakhumantarikāyan-ti dvinnaṁ akkhīnaṁ majjhe nāsavaṁse pi tiṭṭhantiṁ maṁ na passasi; between (your) eyelashes means on the bridge of (your) nose, between (your) two eyes, I will stand, and you will not (be able to) see me.
  35. {{Nolinking|Comm: vasībhūtamhī ti vasībhūtā asmi; word-analysis.
  36. Comm: ko nu taṁ idamādapayī ti ko nu mandabuddhi bālo taṁ evaṁ gāhāpesi? just who made you agree to this means which fool of dull intellect made you seize on this?
  37. Comm: pariklesan-ti aññam-pi nānappakāraṁ upaddavaṁ. Idāni yaṁ Māro āha: “Ko nu taṁ idam-ādapayī?” ti Taṁ maddantī: “Na maṁ andhabālo ādapesi, loke pana aggapuggalo Satthā dhammaṁ desesī” ti dassetuṁ. Buddho ti-ādim-āha; hardship means manifold calamities. Now this is what Māra said: “Just who made you agree to this?” To show how she rejects that: “No blind fool made me agree, but the greatest man in the world, the Teacher who taught the Dhamma.” (So) The Awakened One and so on is said.
  38. Comm: tattha Sacce nivesayī ti paramatthasacce nibbāne nivesesi; herein, he has established (me) in the Truth means he has established (me) in the highest truth, in Emancipation.
  39. Comm: nirodhaṁ appajānantā ti nirodhasaccaṁ ajānantā; those know not cessation means those who do not know the truth of cessation.
  40. Comm: enti Māravasaṁ punā ti punappunaṁ Maraṇamārakilesamāradevaputtamārānaṁ vasaṁ āgacchanti; come to Māra's power again means again and again they come under the power of Māra as death, Māra as defilements, Māra (personified) as the godly son.
  41. Comm: padhūpito ti santāpito; blazing means burning.
  42. Comm: agati yattha Mārassā ti yattha tuyhaṁ Mārassa agati; not going back to Māra's (realm) means you are not going back to that place where Māra is.
  43. Comm: tatthā ti tasmiṁ Nibbāne; there means in that place, in Emacipation. This seems a little awkward, presumably she means to say: having attained Emacipation my mind does not delight in Māra's realm.
  44. Comm: samaṇī viya dissasī ti samaṇisadisā dissasi; as you look like an ascetic means you look the same as an ascetic.
  45. Comm: kim-iva carasi momūhā ti kiṁ kāraṇā momūhā viya carasi? why (then) do you live like a fool? means why, for what reason, do you live like a fool?
  46. Comm: ito bahiddhā ti imamhā Sāsanā bahi; outside of this means outside of this Teaching.
  47. Comm: pāsaṁ ḍentī ti pāsaṇḍā, sattānaṁ cittesu diṭṭhipāsaṁ khipantī ti attho. Sāsanaṁ pana pāse moceti tasmā pāsaṇḍo ti na vuccati, ito bahiddhā yeva pāsaṇḍā honti; caught in a snare they are heretics, the meaning is these beings have fallen into a snare of views in their minds. But the (Buddha's) Teaching is free from snares therefore it is not called a heresy, outside of this there are surely heretics. This is a play on words deriving pāsaṇḍa (heresy) from pāsa (snare), which hardly works in translation.
  48. Comm: pasīdantī ti saṁsīdanti lagganti; stuck fast means sinking down, getting attached.
  49. Comm: idāni “kaṁ nu uddissa muṇḍāsī?” ti pañhaṁ kathentī atthi Sakyakule jāto ti ādim-āha; now speaking in answer to “on whose account was your head shaved?” born in the Sakya family and so on was said.
  50. Comm: tattha sabbābhibhū ti sabbāni khandhāyatanadhātubhavayonigati-ādīni abhibhavitvā ṭhito; herein Lord of all means he stands having overcome all destinations, realms or states involving the constituents, the sense spheres or the elements.
  51. Comm: Maraṇamārādayo nudi nīharī ti Māranudo; expelling, driving away Māra as death and so on he is dispelling Māra.
  52. Comm: sabbatthamaparājito ti sabbesu rāgādīsu vā Mārayuddhe vā ajito; undefeated in every place means he is undefeated in the war with Māra or (undefeated) by all the passions and so on.
  53. Comm: sabbattha mutto ti sabbesu khandhādīsu mutto; free from all things means free from all constituents and so on.
  54. Comm: asito ti taṇhādiṭṭhinissayena anissito; independent means independent of the dependence on craving and views.
  55. Comm: sabbakammakkhayaṁ patto ti sabbakammakkhayasaṅkhātaṁ Arahattaṁ patto; attained to the end of all deeds means attained to Worthiness with the complete destruction of all deeds.
  56. Comm: upadhisaṅkhaye ti upadhisaṅkhayasaṅkhāte Nibbāne ārammaṇato vimutto; in the ending of clinging means free from sense objects by the complete destruction of clinging in Emancipation.
  57. Comm: kenidaṁ pakatan-ti kena idaṁ kataṁ; paraphrasing
  58. Comm: bimban-ti attabhāvaṁ sandhāya vadati; manikin is said in reference to selfhood.
  59. Comm: aghan-ti dukkhapatiṭṭhānattā attabhāvam-eva vadati; pain is said (because) selfhood is established on pain.
  60. Comm: hetubhaṅgā ti hetunirodhena paccayavekallena; conditions broken means through the ceasing of conditions, through deficiency of causes.
  61. Comm: na-y-idha sattupalabbhatī ti imasmiṁ suddhasaṅkhārapuñje paramatthato 'satto' nāma na upalabbhati; no being is to be found here means in this bunch of pure processes nothing known as 'a being' is found in the ultimate sense.
  62. Comm: khandhesu santesū ti pañcasu khandhesu vijjamānesu tena tenākārena vavatthitesu; when there are these constituents means when there are these five constituents existing then it is fixed through that state.
  63. Comm: sammutī ti satto ti samaññā-mattam-eva hoti; a being is determined on means there is just this appellation
  64. Comm: dukkhan-ti pañcakkhandhadukkhaṁ; suffering means the suffering in the five constituents.
  65. Comm: nāññatra dukkhā ti ṭhapetvā dukkhaṁ añño neva sambhoti na nirujjhatī ti; nothing other than sufferings means except for suffering nothing else arises or ceases.

Source

dhammatalks.net