Mahānipāta

Therīgāthā 16.1

Verses of the Senior Nuns 16.1

Mahānipāta

The Great Book

Sumedhātherīgāthā

Sumedhā

Mantāvatiyā nagare,

In Mantāvatī city, Sumedhā,

Rañño koñcassa aggamahesiyā;

the daughter of King Koñca’s chief queen,

Dhītā āsiṁ sumedhā,

was converted by those

Pasāditā sāsanakarehi.

who practice the Buddha’s teaching.

Sīlavatī cittakathā,

She was virtuous, a brilliant speaker,

Bahussutā buddhasāsane vinitā;

learned, and trained in the Buddha’s instructions.

Mātāpitaro upagamma,

She went up to her mother and father and said:

Bhaṇati “ubhayo nisāmetha.

“Pay heed, both of you!

Nibbānābhiratāhaṁ,

I delight in extinguishment!

Asassataṁ bhavagataṁ yadipi dibbaṁ;

No state of life is eternal, not even that of the gods;

Kimaṅgaṁ pana tucchā kāmā,

what then of sensual pleasures, so hollow,

Appassādā bahuvighātā.

offering little gratification and much distress.

Kāmā kaṭukā āsī,

Sensual pleasures are bitter as the venom of a snake,

Visūpamā yesu mucchitā bālā;

yet fools are infatuated by them.

Te dīgharattaṁ niraye,

Sent to hell for a very long time,

Samappitā haññante dukkhitā.

they are beaten and tortured.

Socanti pāpakammā,

Those who grow in wickedness

Vinipāte pāpavaddhino sadā;

ever lament in the underworld <j>due to their own bad deeds.

Kāyena ca vācāya ca,

They’re fools, unrestrained in body,

Manasā ca asaṁvutā bālā.

mind, and speech.

Bālā te duppaññā,

Those witless, senseless fools,

Acetanā dukkhasamudayoruddhā;

trapped by the origin of suffering,

Desente ajānantā,

are ignorant, not understanding the noble truths

Na bujjhare ariyasaccāni.

when they are being taught.

Saccāni amma buddhavaradesitāni,

Most people, mum, ignorant of the truths

Te bahutarā ajānantā ye;

taught by the excellent Buddha,

Abhinandanti bhavagataṁ,

look forward to a state of life,

Pihenti devesu upapattiṁ.

longing for rebirth among the gods.

Devesupi upapatti,

Yet even rebirth among the gods

Asassatā bhavagate aniccamhi;

in an impermanent state of life is not eternal.

Na ca santasanti bālā,

But fools are not scared

Punappunaṁ jāyitabbassa.

of being reborn time and again.

Cattāro vinipātā,

Four lower realms and two other realms

Duve ca gatiyo kathañci labbhanti;

may be gained somehow or other.

Na ca vinipātagatānaṁ,

But for those who end up in a lower realm,

Pabbajjā atthi nirayesu.

there is no way to go forth in the hells.

Anujānātha maṁ ubhayo,

May you both grant me permission to go forth

Pabbajituṁ dasabalassa pāvacane;

in the dispensation of him of the ten powers.

Appossukkā ghaṭissaṁ,

Living at ease, I shall apply myself

Jātimaraṇappahānāya.

to giving up rebirth and death.

Kiṁ bhavagate abhinanditena,

Why look forward to a new state of life

Kāyakalinā asārena;

in this useless, insubstantial body?

Bhavataṇhāya nirodhā,

Grant me permission, I shall go forth

Anujānātha pabbajissāmi.

to make an end of craving for a new life.

Buddhānaṁ uppādo vivajjito,

A Buddha has arisen, the time has come,

Akkhaṇo khaṇo laddho;

the unlucky moment has passed.

Sīlāni brahmacariyaṁ,

As long as I live I’ll never betray

Yāvajīvaṁ na dūseyyaṁ”.

my ethical precepts or my chaste path.”

Evaṁ bhaṇati sumedhā,

Then Sumedhā said to her parents:

Mātāpitaro “na tāva āhāraṁ;

“So long as I remain a layperson,

Āharissaṁ gahaṭṭhā,

I’ll refuse to eat any food,

Maraṇavasaṁ gatāva hessāmi”.

until I’ve fallen under the sway of death.”

Mātā dukkhitā rodati pitā ca,

Upset, her mother burst into tears,

Assā sabbaso samabhihato;

while her father, though grieved,

Ghaṭenti saññāpetuṁ,

tried his best to persuade her

Pāsādatale chamāpatitaṁ.

as she lay collapsed upstairs in the longhouse.

“Uṭṭhehi puttaka kiṁ soci,

“Get up child, why do you grieve so?

Tena dinnāsi vāraṇavatimhi;

You’re already betrothed to be married!

Rājā anīkaratto,

King Anīkaratta the handsome

Abhirūpo tassa tvaṁ dinnā.

is in Vāraṇavatī: he is your betrothed.

Aggamahesī bhavissasi,

You shall be the chief queen,

Anikarattassa rājino bhariyā;

wife of King Anīkaratta.

Sīlāni brahmacariyaṁ,

Ethical precepts, the chaste path—

Pabbajjā dukkarā puttaka.

going forth is hard to do, my child.

Rajje āṇā dhanamissariyaṁ,

As a royal there is command, wealth, authority,

Bhogā sukhā daharikāsi;

and the happiness of possessions.

Bhuñjāhi kāmabhoge,

Enjoy sensual pleasures while you’re still young!

Vāreyyaṁ hotu te putta”.

Let your wedding take place, my child!”

Atha ne bhaṇati sumedhā,

Then Sumedhā said to him:

“Mā edisikāni bhavagatamasāraṁ;

“Let this not come to pass! Existence is hollow!

Pabbajjā vā hohiti,

I shall either go forth or die,

Maraṇaṁ vā me na ceva vāreyyaṁ.

but I shall never marry.

Kimiva pūtikāyamasuciṁ,

Why cling to this rotting body so foul,

Savanagandhaṁ bhayānakaṁ kuṇapaṁ;

stinking of fluids,

Abhisaṁviseyyaṁ bhastaṁ,

a horrifying water-bag carcass,

Asakiṁ paggharitaṁ asucipuṇṇaṁ.

always oozing, full of filth?

Kimiva tahaṁ jānantī,

Knowing it like I do, what’s the point?

Vikūlakaṁ maṁsasoṇitupalittaṁ;

A carcass is vile, smeared with flesh and blood,

Kimikulālayaṁ sakuṇabhattaṁ,

food for birds and swarms of worms—

Kaḷevaraṁ kissa diyyati.

why have we been given it?

Nibbuyhati susānaṁ,

Before long the body, bereft of consciousness,

Aciraṁ kāyo apetaviññāṇo;

is carried out to the charnel ground,

Chuddho kaḷiṅgaraṁ viya,

to be discarded like an old log

Jigucchamānehi ñātīhi.

by relatives in disgust.

Chuddhūna naṁ susāne,

When they’ve discarded it in the charnel ground,

Parabhattaṁ nhāyanti jigucchantā;

to be eaten by others, your own parents

Niyakā mātāpitaro,

bathe themselves, disgusted;

Kiṁ pana sādhāraṇā janatā.

what then of people at large?

Ajjhositā asāre,

They’re attached to this hollow carcass,

Kaḷevare aṭṭhinhārusaṅghāte;

this mass of sinews and bone;

Kheḷassuccārassava,

this rotting body

Paripuṇṇe pūtikāyamhi.

full of saliva, tears, feces, and pus.

Yo naṁ vinibbhujitvā,

If anyone were to dissect it,

Abbhantaramassa bāhiraṁ kayirā;

turning it inside out,

Gandhassa asahamānā,

the unbearable stench

Sakāpi mātā jiguccheyya.

would disgust even their own mother.

Khandhadhātuāyatanaṁ,

Rationally examining

Saṅkhataṁ jātimūlakaṁ dukkhaṁ;

the aggregates, elements, and sense fields

Yoniso anuvicinantī,

as conditioned, rooted in birth, suffering—

Vāreyyaṁ kissa iccheyyaṁ.

why would I wish for marriage?

Divase divase tisatti,

Let three hundred sharp swords

Satāni navanavā pateyyuṁ kāyamhi;

fall on my body everyday!

Vassasatampi ca ghāto,

Even if the slaughter lasted a hundred years

Seyyo dukkhassa cevaṁ khayo.

it’d be worth it if it led to the end of suffering.

Ajjhupagacche ghātaṁ,

One who understands the Teacher’s words

Yo viññāyevaṁ satthuno vacanaṁ;

would put up with this slaughter:

‘Dīgho tesaṁ saṁsāro,

‘Long for you is transmigration

Punappunaṁ haññamānānaṁ’.

being killed time and time again.’

Devesu manussesu ca,

Among gods and humans,

Tiracchānayoniyā asurakāye;

in the realm of animals or that of titans,

Petesu ca nirayesu ca,

among the ghosts or in the hells,

Aparimitā dissare ghātā.

endless killings are seen.

Ghātā nirayesu bahū,

The hells are full of killing,

Vinipātagatassa pīḷiyamānassa;

for the corrupt who have fallen to the underworld.

Devesupi attāṇaṁ,

Even among the gods there is no shelter,

Nibbānasukhā paraṁ natthi.

for no happiness excels extinguishment.

Pattā te nibbānaṁ,

Those who are committed to the dispensation

Ye yuttā dasabalassa pāvacane;

of him of the ten powers attain extinguishment.

Appossukkā ghaṭenti,

Living at ease, they apply themselves

Jātimaraṇappahānāya.

to giving up rebirth and death.

Ajjeva tātabhinikkha-

On this very day, dad, I shall renounce:

Missaṁ bhogehi kiṁ asārehi;

what’s to enjoy in hollow riches?

Nibbinnā me kāmā,

I’m disillusioned with sensual pleasures,

Vantasamā tālavatthukatā”.

they’re like vomit, made like a palm stump.”

Sā cevaṁ bhaṇati pitara-

As she spoke thus to her father,

Manīkaratto ca yassa sā dinnā;

Anīkaratta, to whom she was betrothed,

Upayāsi vāraṇavate,

approached from Vāraṇavatī

Vāreyyamupaṭṭhite kāle.

at the time appointed for the marriage.

Atha asitanicitamuduke,

Then Sumedhā took up a knife,

Kese khaggena chindiya sumedhā;

and cut off her hair, so black, thick, and soft.

Pāsādaṁ pidahitvā,

Shutting herself in the longhouse,

Paṭhamajjhānaṁ samāpajji.

she entered the first absorption.

Sā ca tahiṁ samāpannā,

And as she entered it there,

Anīkaratto ca āgato nagaraṁ;

Anīkaratta arrived at the city.

Pāsāde ca sumedhā,

Then in the longhouse, Sumedhā

Aniccasaññaṁ subhāveti.

well developed the perception of impermanence.

Sā ca manasi karoti,

As she investigated in meditation,

Anīkaratto ca āruhī turitaṁ;

Anīkaratta quickly climbed the stairs.

Maṇikanakabhūsitaṅgo,

His limbs adorned with gems <j>and honey-yellow gold,

Katañjalī yācati sumedhaṁ.

he begged Sumedhā with cupped palms:

“Rajje āṇādhanamissa-

“As a royal there is command, wealth, authority,

Riyaṁ bhogā sukhā daharikāsi;

and the happiness of possessions.

Bhuñjāhi kāmabhoge,

Enjoy sensual pleasures while you’re still young!

Kāmasukhā dullabhā loke.

Sensual pleasures are hard to find in the world!

Nissaṭṭhaṁ te rajjaṁ,

I’ve handed royalty to you—

Bhoge bhuñjassu dehi dānāni;

enjoy riches, give gifts!

Mā dummanā ahosi,

Don’t be sad;

Mātāpitaro te dukkhitā”.

your parents are upset.”

Taṁ taṁ bhaṇati sumedhā,

Sumedhā, having no use for sensual pleasures,

Kāmehi anatthikā vigatamohā;

and having done away with delusion, <j>spoke right back:

“Mā kāme abhinandi,

“Do not take pleasure in sensuality!

Kāmesvādīnavaṁ passa.

See the danger in sensual pleasures!

Cātuddīpo rājā,

Mandhātā, king of four continents,

Mandhātā āsi kāmabhoginamaggo;

foremost in enjoying sensual pleasures,

Atitto kālaṅkato,

died unsated,

Na cassa paripūritā icchā.

his desires unfulfilled.

Satta ratanāni vasseyya,

Were the seven jewels to rain from the sky

Vuṭṭhimā dasadisā samantena;

all over the ten directions,

Na catthi titti kāmānaṁ,

there would be no sating of sensual pleasures:

Atittāva maranti narā.

people die insatiable.

Asisūnūpamā kāmā,

Like a butcher’s knife and chopping board,

kāmā sappasiropamā;

sensual pleasures are like a snake’s head.

Ukkopamā anudahanti,

They burn like a fire-brand,

aṭṭhikaṅkala sannibhā.

they resemble a skeleton.

Aniccā adhuvā kāmā,

Sensual pleasures are impermanent and unstable,

bahudukkhā mahāvisā;

they’re full of suffering, a terrible poison;

Ayoguḷova santatto,

like a hot iron ball,

aghamūlā dukhapphalā.

the root of gloom, their fruit is pain.

Rukkhapphalūpamā kāmā,

Sensual pleasures are like fruits of a tree,

maṁsapesūpamā dukhā;

like scraps of meat, painful,

Supinopamā vañcaniyā,

they trick you like a dream;

kāmā yācitakūpamā.

sensual pleasures are like borrowed goods.

Sattisūlūpamā kāmā,

Sensual pleasures are like swords and spears;

rogo gaṇḍo aghaṁ nighaṁ;

a disease, a boil, gloom and trouble.

Aṅgārakāsusadisā,

Like a pit of glowing coals,

aghamūlaṁ bhayaṁ vadho.

the root of gloom, fear and slaughter.

Evaṁ bahudukkhā kāmā,

Thus sensual pleasures have been explained

akkhātā antarāyikā;

to be obstructions, so full of suffering.

Gacchatha na me bhavagate,

Please leave! As for me,

vissāso atthi attano.

I have no trust in any state of life.

Kiṁ mama paro karissati,

What can someone else do for me

Attano sīsamhi ḍayhamānamhi;

when their own head is burning?

Anubandhe jarāmaraṇe,

When stalked by old age and death,

Tassa ghātāya ghaṭitabbaṁ”.

you should strive to destroy them.”

Dvāraṁ apāpuritvānahaṁ,

She opened the door

Mātāpitaro anīkarattañca;

and saw her parents with Anīkaratta,

Disvāna chamaṁ nisinne,

sitting crying on the floor.

Rodante idamavocaṁ.

And so she said this:

“Dīgho bālānaṁ saṁsāro,

“Transmigration is long for fools,

Punappunañca rodataṁ;

crying again and again <j>at that with no known beginning—

Anamatagge pitu maraṇe,

the death of a father,

Bhātu vadhe attano ca vadhe.

the killing of a brother or of themselves.

Assu thaññaṁ rudhiraṁ,

Remember the ocean of tears, of milk, of blood—

Saṁsāraṁ anamataggato saratha;

transmigration with no known beginning.

Sattānaṁ saṁsarataṁ,

Remember the bones piled up

Sarāhi aṭṭhīnañca sannicayaṁ.

by beings transmigrating.

Sara caturodadhī,

Remember the four oceans

Upanīte assuthaññarudhiramhi;

compared with tears, milk, and blood.

Sara ekakappamaṭṭhīnaṁ,

Remember bones piled up high as Mount Vipula

Sañcayaṁ vipulena samaṁ.

in the course of a single eon.

Anamatagge saṁsarato,

Transmigration with no known beginning

Mahiṁ jambudīpamupanītaṁ;

is compared to this broad Black Plum Tree Land;

Kolaṭṭhimattaguḷikā,

if divided into lumps the size of jujube seeds,

Mātā mātusveva nappahonti.

they’d still be fewer than his mother’s mothers.

Tiṇakaṭṭhasākhāpalāsaṁ,

Remember the grass, sticks, and leaves,

Upanītaṁ anamataggato sara;

compare that with no known beginning:

Caturaṅgulikā ghaṭikā,

if split into chips four inches in size,

Pitupitusveva nappahonti.

they’d still be fewer than his father’s fathers.

Sara kāṇakacchapaṁ pubba-

Remember the one-eyed turtle <j>and the yoke with a hole

Samudde aparato ca yugachiddaṁ;

blown in the ocean from east to west—

Siraṁ tassa ca paṭimukkaṁ,

sticking the head in the hole

Manussalābhamhi opammaṁ.

is a metaphor for gaining a human birth.

Sara rūpaṁ pheṇapiṇḍopa-

Remember the form of this unlucky body,

Massa kāyakalino asārassa;

insubstantial as a lump of foam.

Khandhe passa anicce,

See the aggregates as impermanent,

Sarāhi niraye bahuvighāte.

remember the hells so full of distress.

Sara kaṭasiṁ vaḍḍhente,

Remember those swelling the charnel grounds

Punappunaṁ tāsu tāsu jātīsu;

again and again in life after life.

Sara kumbhīlabhayāni ca,

Remember the danger of gharials!

Sarāhi cattāri saccāni.

Remember the four truths!

Amatamhi vijjamāne,

When freedom from death is there to be found,

Kiṁ tava pañcakaṭukena pītena;

why would you drink the five bitter poisons?

Sabbā hi kāmaratiyo,

For all erotic delights

Kaṭukatarā pañcakaṭukena.

are so much more bitter than them.

Amatamhi vijjamāne,

When freedom from death is there to be found,

Kiṁ tava kāmehi ye pariḷāhā;

why would you burn for sensual pleasures?

Sabbā hi kāmaratiyo,

For all erotic delights

Jalitā kuthitā kampitā santāpitā.

are burning, boiling, bubbling, seething.

Asapattamhi samāne,

When there is freedom from enmity,

Kiṁ tava kāmehi ye bahusapattā;

why would you want your enemy, sensual pleasures?

Rājaggicoraudakappiyehi,

Many enemies take a share of your sensual pleasures:

Sādhāraṇā kāmā bahusapattā.

kings, fire, robbers, flood, and unloved heirs.

Mokkhamhi vijjamāne,

When liberation is there to be found,

Kiṁ tava kāmehi yesu vadhabandho;

what good are sensual pleasures that kill and bind?

Kāmesu hi asakāmā,

For though unwilling, <j>when sensual pleasures are there,

Vadhabandhadukhāni anubhonti.

they are subject to the pain of killing and binding.

Ādīpitā tiṇukkā,

As a blazing grass torch

Gaṇhantaṁ dahanti neva muñcantaṁ;

burns one who grasps it without letting go,

Ukkopamā hi kāmā,

sensual pleasures are like a grass torch,

Dahanti ye te na muñcanti.

burning those who do not let go.

Mā appakassa hetu,

Don’t give up abundant happiness

Kāmasukhassa vipulaṁ jahī sukhaṁ;

for the trivial joys of sensual pleasure.

Mā puthulomova baḷisaṁ,

Don’t fret later,

Gilitvā pacchā vihaññasi.

like a catfish on a hook.

Kāmaṁ kāmesu damassu,

Deliberately control yourself <j>among sensual pleasures!

Tāva sunakhova saṅkhalābaddho;

You’re like a hound fixed to a chain:

Kāhinti khu taṁ kāmā,

sensual pleasures will surely devour you

Chātā sunakhaṁva caṇḍālā.

as hungry corpse-workers would a dog.

Aparimitañca dukkhaṁ,

Harnessed to sensual pleasure,

Bahūni ca cittadomanassāni;

you undergo endless pain,

Anubhohisi kāmayutto,

along with much mental anguish:

Paṭinissaja addhuve kāme.

relinquish sensual pleasures, they don’t last!

Ajaramhi vijjamāne,

When the unaging is there to be found,

Kiṁ tava kāmehi yesu jarā;

what good are sensual pleasures in which is old age?

Maraṇabyādhigahitā,

All rebirths everywhere

Sabbā sabbattha jātiyo.

are bonded to death and sickness.

Idamajaramidamamaraṁ,

This is freedom from old age, freedom from death!

Idamajarāmaraṁ padamasokaṁ;

This is freedom from old age and death, the sorrowless state!

Asapattamasambādhaṁ,

Free of enmity, unconstricted,

Akhalitamabhayaṁ nirupatāpaṁ.

faultless, fearless, without tribulations.

Adhigatamidaṁ bahūhi,

This freedom from death has been realized by many;

Amataṁ ajjāpi ca labhanīyamidaṁ;

even today it can be obtained

Yo yoniso payuñjati,

by those who rationally apply themselves;

Na ca sakkā aghaṭamānena”.

but it’s impossible if you don’t try.”

Evaṁ bhaṇati sumedhā,

So said Sumedhā,

Saṅkhāragate ratiṁ alabhamānā;

lacking delight in conditioned things.

Anunentī anikarattaṁ,

Soothing Anīkaratta,

Kese ca chamaṁ khipi sumedhā.

Sumedhā cast her hair on the ground.

Uṭṭhāya anikaratto,

Standing up, Anīkaratta

Pañjaliko yācatassā pitaraṁ so;

raised his cupped palms to her father and begged:

“Vissajjetha sumedhaṁ,

“Let go of Sumedhā, so that she may go forth!

Pabbajituṁ vimokkhasaccadassā”.

She will see the truth of liberation.”

Vissajjitā mātāpitūhi,

Released by her mother and father,

pabbaji sokabhayabhītā;

she went forth, afraid of grief and fear.

Cha abhiññā sacchikatā,

While still a trainee nun <j>she realized the six direct knowledges,

aggaphalaṁ sikkhamānāya.

along with the highest fruit.

Acchariyamabbhutaṁ taṁ,

The extinguishment of the princess

Nibbānaṁ āsi rājakaññāya;

was incredible and amazing;

Pubbenivāsacaritaṁ,

on her deathbed, she declared

Yathā byākari pacchime kāle.

her several past lives.

“Bhagavati koṇāgamane,

“In the time of the Buddha Koṇāgamana,

Saṅghārāmamhi navanivesamhi;

we three friends gave the gift

Sakhiyo tisso janiyo,

of a newly-built dwelling

Vihāradānaṁ adāsimha.

in the Saṅgha’s monastery.

Dasakkhattuṁ satakkhattuṁ,

Ten times, a hundred times,

Dasasatakkhattuṁ satāni ca satakkhattuṁ;

a thousand times, ten thousand times,

Devesu uppajjimha,

we were reborn among the gods,

Ko pana vādo manussesu.

let alone among humans.

Devesu mahiddhikā ahumha,

We were mighty among the gods,

Mānusakamhi ko pana vādo;

let alone among humans!

Sattaratanassa mahesī,

I was queen to a king with the seven treasures—

Itthiratanaṁ ahaṁ āsiṁ.

I was the treasure of a wife.

So hetu so pabhavo,

That was the cause, that the origin, that the root,

Taṁ mūlaṁ sāva sāsane khantī;

that was the acceptance of the dispensation;

Taṁ paṭhamasamodhānaṁ,

that first meeting culminated in extinguishment

Taṁ dhammaratāya nibbānaṁ.

for one delighting in the teaching.

Evaṁ karonti ye sadda-

So say those who have faith in the words

Hanti vacanaṁ anomapaññassa;

of the one unrivaled in wisdom.

Nibbindanti bhavagate,

They’re disillusioned with any state of life,

Nibbinditvā virajjantī”ti.

and being disillusioned they become dispassionate.”

Itthaṁ sudaṁ sumedhā therī gāthāyo abhāsitthāti.

That is how these verses were recited by the senior nun Sumedhā.

Mahānipāto niṭṭhito.

Samattā therīgāthāyo

Gāthāsatāni cattāri,

asīti puna cuddasa;

Theriyekuttarasatā,

sabbā tā āsavakkhayāti.

Therīgāthāpāḷi niṭṭhitā.

The Verses of the Senior Nuns are finished.