The Great Book · Thig 16.1

Thig 16.1 · Sumedhā

Thig 16.1 · Sumedhātherīgāthā

In Mantāvatī city, Sumedhā,the daughter of King Koñca’s chief queen,was converted by thosewho practice the Buddha’s teaching.

Mantāvatiyā nagare,Rañño koñcassa aggamahesiyā;Dhītā āsiṁ sumedhā,Pasāditā sāsanakarehi.

She was virtuous, a brilliant speaker,learned, and trained in the Buddha’s instructions.She went up to her mother and father and said:“Pay heed, both of you!

Sīlavatī cittakathā,Bahussutā buddhasāsane vinitā;Mātāpitaro upagamma,Bhaṇati “ubhayo nisāmetha.

I delight in extinguishment!No state of life is eternal, not even that of the gods;what then of sensual pleasures, so hollow,offering little gratification and much distress.

Nibbānābhiratāhaṁ,Asassataṁ bhavagataṁ yadipi dibbaṁ;Kimaṅgaṁ pana tucchā kāmā,Appassādā bahuvighātā.

Sensual pleasures are bitter as the venom of a snake,yet fools are infatuated by them.Sent to hell for a very long time,they are beaten and tortured.

Kāmā kaṭukā āsī,Visūpamā yesu mucchitā bālā;Te dīgharattaṁ niraye,Samappitā haññante dukkhitā.

Those who grow in wickednessever lament in the underworld <j>due to their own bad deeds.They’re fools, unrestrained in body,mind, and speech.

Socanti pāpakammā,Vinipāte pāpavaddhino sadā;Kāyena ca vācāya ca,Manasā ca asaṁvutā bālā.

Those witless, senseless fools,trapped by the origin of suffering,are ignorant, not understanding the noble truthswhen they are being taught.

Bālā te duppaññā,Acetanā dukkhasamudayoruddhā;Desente ajānantā,Na bujjhare ariyasaccāni.

Most people, mum, ignorant of the truthstaught by the excellent Buddha,look forward to a state of life,longing for rebirth among the gods.

Saccāni amma buddhavaradesitāni,Te bahutarā ajānantā ye;Abhinandanti bhavagataṁ,Pihenti devesu upapattiṁ.

Yet even rebirth among the godsin an impermanent state of life is not eternal.But fools are not scaredof being reborn time and again.

Devesupi upapatti,Asassatā bhavagate aniccamhi;Na ca santasanti bālā,Punappunaṁ jāyitabbassa.

Four lower realms and two other realmsmay be gained somehow or other.But for those who end up in a lower realm,there is no way to go forth in the hells.

Cattāro vinipātā,Duve ca gatiyo kathañci labbhanti;Na ca vinipātagatānaṁ,Pabbajjā atthi nirayesu.

May you both grant me permission to go forthin the dispensation of him of the ten powers.Living at ease, I shall apply myselfto giving up rebirth and death.

Anujānātha maṁ ubhayo,Pabbajituṁ dasabalassa pāvacane;Appossukkā ghaṭissaṁ,Jātimaraṇappahānāya.

Why look forward to a new state of lifein this useless, insubstantial body?Grant me permission, I shall go forthto make an end of craving for a new life.

Kiṁ bhavagate abhinanditena,Kāyakalinā asārena;Bhavataṇhāya nirodhā,Anujānātha pabbajissāmi.

A Buddha has arisen, the time has come,the unlucky moment has passed.As long as I live I’ll never betraymy ethical precepts or my chaste path.”

Buddhānaṁ uppādo vivajjito,Akkhaṇo khaṇo laddho;Sīlāni brahmacariyaṁ,Yāvajīvaṁ na dūseyyaṁ”.

Then Sumedhā said to her parents:“So long as I remain a layperson,I’ll refuse to eat any food,until I’ve fallen under the sway of death.”

Evaṁ bhaṇati sumedhā,Mātāpitaro “na tāva āhāraṁ;Āharissaṁ gahaṭṭhā,Maraṇavasaṁ gatāva hessāmi”.

Upset, her mother burst into tears,while her father, though grieved,tried his best to persuade heras she lay collapsed upstairs in the longhouse.

Mātā dukkhitā rodati pitā ca,Assā sabbaso samabhihato;Ghaṭenti saññāpetuṁ,Pāsādatale chamāpatitaṁ.

“Get up child, why do you grieve so?You’re already betrothed to be married!King Anīkaratta the handsomeis in Vāraṇavatī: he is your betrothed.

“Uṭṭhehi puttaka kiṁ soci,Tena dinnāsi vāraṇavatimhi;Rājā anīkaratto,Abhirūpo tassa tvaṁ dinnā.

You shall be the chief queen,wife of King Anīkaratta.Ethical precepts, the chaste path—going forth is hard to do, my child.

Aggamahesī bhavissasi,Anikarattassa rājino bhariyā;Sīlāni brahmacariyaṁ,Pabbajjā dukkarā puttaka.

As a royal there is command, wealth, authority,and the happiness of possessions.Enjoy sensual pleasures while you’re still young!Let your wedding take place, my child!”

Rajje āṇā dhanamissariyaṁ,Bhogā sukhā daharikāsi;Bhuñjāhi kāmabhoge,Vāreyyaṁ hotu te putta”.

Then Sumedhā said to him:“Let this not come to pass! Existence is hollow!I shall either go forth or die,but I shall never marry.

Atha ne bhaṇati sumedhā,“Mā edisikāni bhavagatamasāraṁ;Pabbajjā vā hohiti,Maraṇaṁ vā me na ceva vāreyyaṁ.

Why cling to this rotting body so foul,stinking of fluids,a horrifying water-bag carcass,always oozing, full of filth?

Kimiva pūtikāyamasuciṁ,Savanagandhaṁ bhayānakaṁ kuṇapaṁ;Abhisaṁviseyyaṁ bhastaṁ,Asakiṁ paggharitaṁ asucipuṇṇaṁ.

Knowing it like I do, what’s the point?A carcass is vile, smeared with flesh and blood,food for birds and swarms of worms—why have we been given it?

Kimiva tahaṁ jānantī,Vikūlakaṁ maṁsasoṇitupalittaṁ;Kimikulālayaṁ sakuṇabhattaṁ,Kaḷevaraṁ kissa diyyati.

Before long the body, bereft of consciousness,is carried out to the charnel ground,to be discarded like an old logby relatives in disgust.

Nibbuyhati susānaṁ,Aciraṁ kāyo apetaviññāṇo;Chuddho kaḷiṅgaraṁ viya,Jigucchamānehi ñātīhi.

When they’ve discarded it in the charnel ground,to be eaten by others, your own parentsbathe themselves, disgusted;what then of people at large?

Chuddhūna naṁ susāne,Parabhattaṁ nhāyanti jigucchantā;Niyakā mātāpitaro,Kiṁ pana sādhāraṇā janatā.

They’re attached to this hollow carcass,this mass of sinews and bone;this rotting bodyfull of saliva, tears, feces, and pus.

Ajjhositā asāre,Kaḷevare aṭṭhinhārusaṅghāte;Kheḷassuccārassava,Paripuṇṇe pūtikāyamhi.

If anyone were to dissect it,turning it inside out,the unbearable stenchwould disgust even their own mother.

Yo naṁ vinibbhujitvā,Abbhantaramassa bāhiraṁ kayirā;Gandhassa asahamānā,Sakāpi mātā jiguccheyya.

Rationally examiningthe aggregates, elements, and sense fieldsas conditioned, rooted in birth, suffering—why would I wish for marriage?

Khandhadhātuāyatanaṁ,Saṅkhataṁ jātimūlakaṁ dukkhaṁ;Yoniso anuvicinantī,Vāreyyaṁ kissa iccheyyaṁ.

Let three hundred sharp swordsfall on my body everyday!Even if the slaughter lasted a hundred yearsit’d be worth it if it led to the end of suffering.

Divase divase tisatti,Satāni navanavā pateyyuṁ kāyamhi;Vassasatampi ca ghāto,Seyyo dukkhassa cevaṁ khayo.

One who understands the Teacher’s wordswould put up with this slaughter:‘Long for you is transmigrationbeing killed time and time again.’

Ajjhupagacche ghātaṁ,Yo viññāyevaṁ satthuno vacanaṁ;‘Dīgho tesaṁ saṁsāro,Punappunaṁ haññamānānaṁ’.

Among gods and humans,in the realm of animals or that of titans,among the ghosts or in the hells,endless killings are seen.

Devesu manussesu ca,Tiracchānayoniyā asurakāye;Petesu ca nirayesu ca,Aparimitā dissare ghātā.

The hells are full of killing,for the corrupt who have fallen to the underworld.Even among the gods there is no shelter,for no happiness excels extinguishment.

Ghātā nirayesu bahū,Vinipātagatassa pīḷiyamānassa;Devesupi attāṇaṁ,Nibbānasukhā paraṁ natthi.

Those who are committed to the dispensationof him of the ten powers attain extinguishment.Living at ease, they apply themselvesto giving up rebirth and death.

Pattā te nibbānaṁ,Ye yuttā dasabalassa pāvacane;Appossukkā ghaṭenti,Jātimaraṇappahānāya.

On this very day, dad, I shall renounce:what’s to enjoy in hollow riches?I’m disillusioned with sensual pleasures,they’re like vomit, made like a palm stump.”

Ajjeva tātabhinikkha-missaṁ bhogehi kiṁ asārehi;Nibbinnā me kāmā,Vantasamā tālavatthukatā”.

As she spoke thus to her father,Anīkaratta, to whom she was betrothed,approached from Vāraṇavatīat the time appointed for the marriage.

Sā cevaṁ bhaṇati pitaram-anīkaratto ca yassa sā dinnā;Upayāsi vāraṇavate,Vāreyyamupaṭṭhite kāle.

Then Sumedhā took up a knife,and cut off her hair, so black, thick, and soft.Shutting herself in the longhouse,she entered the first absorption.

Atha asitanicitamuduke,Kese khaggena chindiya sumedhā;Pāsādaṁ pidahitvā,Paṭhamajjhānaṁ samāpajji.

And as she entered it there,Anīkaratta arrived at the city.Then in the longhouse, Sumedhāwell developed the perception of impermanence.

Sā ca tahiṁ samāpannā,Anīkaratto ca āgato nagaraṁ;Pāsāde ca sumedhā,Aniccasaññaṁ subhāveti.

As she investigated in meditation,Anīkaratta quickly climbed the stairs.His limbs adorned with gems <j>and honey-yellow gold,he begged Sumedhā with cupped palms:

Sā ca manasi karoti,Anīkaratto ca āruhī turitaṁ;Maṇikanakabhūsitaṅgo,Katañjalī yācati sumedhaṁ.

“As a royal there is command, wealth, authority,and the happiness of possessions.Enjoy sensual pleasures while you’re still young!Sensual pleasures are hard to find in the world!

“Rajje āṇādhanamissa-riyaṁ bhogā sukhā daharikāsi;Bhuñjāhi kāmabhoge,Kāmasukhā dullabhā loke.

I’ve handed royalty to you—enjoy riches, give gifts!Don’t be sad;your parents are upset.”

Nissaṭṭhaṁ te rajjaṁ,Bhoge bhuñjassu dehi dānāni;Mā dummanā ahosi,Mātāpitaro te dukkhitā”.

Sumedhā, having no use for sensual pleasures,and having done away with delusion, <j>spoke right back:“Do not take pleasure in sensuality!See the danger in sensual pleasures!

Taṁ taṁ bhaṇati sumedhā,Kāmehi anatthikā vigatamohā;“Mā kāme abhinandi,Kāmesvādīnavaṁ passa.

Mandhātā, king of four continents,foremost in enjoying sensual pleasures,died unsated,his desires unfulfilled.

Cātuddīpo rājā,Mandhātā āsi kāmabhoginamaggo;Atitto kālaṅkato,Na cassa paripūritā icchā.

Were the seven jewels to rain from the skyall over the ten directions,there would be no sating of sensual pleasures:people die insatiable.

Satta ratanāni vasseyya,Vuṭṭhimā dasadisā samantena;Na catthi titti kāmānaṁ,Atittāva maranti narā.

Like a butcher’s knife and chopping board,sensual pleasures are like a cobra’s head.They burn like a fire-brand,they resemble a skeleton.

Asisūnūpamā kāmā,kāmā sappasiropamā;Ukkopamā anudahanti,aṭṭhikaṅkala sannibhā.

Sensual pleasures are impermanent and unstable,they’re full of suffering, a terrible poison;like a hot iron ball,the root of gloom, their fruit is pain.

Aniccā adhuvā kāmā,bahudukkhā mahāvisā;Ayoguḷova santatto,aghamūlā dukhapphalā.

Sensual pleasures are like fruits of a tree,like scraps of meat, painful,they trick you like a dream;sensual pleasures are like borrowed goods.

Rukkhapphalūpamā kāmā,maṁsapesūpamā dukhā;Supinopamā vañcaniyā,kāmā yācitakūpamā.

Sensual pleasures are like swords and spears;a disease, a boil, gloom and trouble.Like a pit of glowing coals,the root of gloom, fear and slaughter.

Sattisūlūpamā kāmā,rogo gaṇḍo aghaṁ nighaṁ;Aṅgārakāsusadisā,aghamūlaṁ bhayaṁ vadho.

Thus sensual pleasures have been explainedto be obstructions, so full of suffering.Please leave! As for me,I have no trust in any state of life.

Evaṁ bahudukkhā kāmā,akkhātā antarāyikā;Gacchatha na me bhavagate,vissāso atthi attano.

What can someone else do for mewhen their own head is burning?When stalked by old age and death,you should strive to destroy them.”

Kiṁ mama paro karissati,Attano sīsamhi ḍayhamānamhi;Anubandhe jarāmaraṇe,Tassa ghātāya ghaṭitabbaṁ”.

She opened the doorand saw her parents with Anīkaratta,sitting crying on the floor.And so she said this:

Dvāraṁ apāpuritvānahaṁ,Mātāpitaro anīkarattañca;Disvāna chamaṁ nisinne,Rodante idamavocaṁ.

“Transmigration is long for fools,crying again and again <j>at that with no known beginning—the death of a father,the killing of a brother or of themselves.

“Dīgho bālānaṁ saṁsāro,Punappunañca rodataṁ;Anamatagge pitu maraṇe,Bhātu vadhe attano ca vadhe.

Remember the ocean of tears, of milk, of blood—transmigration with no known beginning.Remember the bones piled upby beings transmigrating.

Assu thaññaṁ rudhiraṁ,Saṁsāraṁ anamataggato saratha;Sattānaṁ saṁsarataṁ,Sarāhi aṭṭhīnañca sannicayaṁ.

Remember the four oceanscompared with tears, milk, and blood.Remember bones piled up high as Mount Vepullain the course of a single eon.

Sara caturodadhī,Upanīte assuthaññarudhiramhi;Sara ekakappamaṭṭhīnaṁ,Sañcayaṁ vipulena samaṁ.

Transmigration with no known beginningis compared to this broad Black Plum Tree Land;if divided into lumps the size of jujube seeds,they’d still be fewer than his mother’s mothers.

Anamatagge saṁsarato,Mahiṁ jambudīpamupanītaṁ;Kolaṭṭhimattaguḷikā,Mātā mātusveva nappahonti.

Remember the grass, sticks, and leaves,compare that with no known beginning:if split into chips four inches in size,they’d still be fewer than his father’s fathers.

Tiṇakaṭṭhasākhāpalāsaṁ,Upanītaṁ anamataggato sara;Caturaṅgulikā ghaṭikā,Pitupitusveva nappahonti.

Remember the one-eyed turtle <j>and the yoke with a holeblown in the ocean from east to west—sticking the head in the holeis a metaphor for gaining a human birth.

Sara kāṇakacchapaṁ pubba-samudde aparato ca yugachiddaṁ;Siraṁ tassa ca paṭimukkaṁ,Manussalābhamhi opammaṁ.

Remember the form of this unlucky body,insubstantial as a lump of foam.See the aggregates as impermanent,remember the hells so full of distress.

Sara rūpaṁ pheṇapiṇḍopam-assa kāyakalino asārassa;Khandhe passa anicce,Sarāhi niraye bahuvighāte.

Remember those swelling the charnel groundsagain and again in life after life.Remember the danger of gharials!Remember the four truths!

Sara kaṭasiṁ vaḍḍhente,Punappunaṁ tāsu tāsu jātīsu;Sara kumbhīlabhayāni ca,Sarāhi cattāri saccāni.

When freedom from death is there to be found,why would you drink the five bitter poisons?For all erotic delightsare so much more bitter than them.

Amatamhi vijjamāne,Kiṁ tava pañcakaṭukena pītena;Sabbā hi kāmaratiyo,Kaṭukatarā pañcakaṭukena.

When freedom from death is there to be found,why would you burn for sensual pleasures?For all erotic delightsare burning, boiling, bubbling, seething.

Amatamhi vijjamāne,Kiṁ tava kāmehi ye pariḷāhā;Sabbā hi kāmaratiyo,Jalitā kuthitā kampitā santāpitā.

When there is freedom from enmity,why would you want your enemy, sensual pleasures?Many enemies take a share of your sensual pleasures:kings, fire, robbers, flood, and unloved heirs.

Asapattamhi samāne,Kiṁ tava kāmehi ye bahusapattā;Rājaggicoraudakappiyehi,Sādhāraṇā kāmā bahusapattā.

When liberation is there to be found,what good are sensual pleasures that kill and bind?For though unwilling, <j>when sensual pleasures are there,they are subject to the pain of killing and binding.

Mokkhamhi vijjamāne,Kiṁ tava kāmehi yesu vadhabandho;Kāmesu hi asakāmā,Vadhabandhadukhāni anubhonti.

As a blazing grass torchburns one who grasps it without letting go,sensual pleasures are like a grass torch,burning those who do not let go.

Ādīpitā tiṇukkā,Gaṇhantaṁ dahanti neva muñcantaṁ;Ukkopamā hi kāmā,Dahanti ye te na muñcanti.

Don’t give up abundant happinessfor the trivial joys of sensual pleasure.Don’t fret later,like a catfish on a hook.

Mā appakassa hetu,Kāmasukhassa vipulaṁ jahī sukhaṁ;Mā puthulomova baḷisaṁ,Gilitvā pacchā vihaññasi.

Deliberately control yourself <j>among sensual pleasures!You’re like a hound fixed to a chain:sensual pleasures will surely devour youas hungry corpse-workers would a hound.

Kāmaṁ kāmesu damassu,Tāva sunakhova saṅkhalābaddho;Kāhinti khu taṁ kāmā,Chātā sunakhaṁva caṇḍālā.

Harnessed to sensual pleasure,you undergo endless pain,along with much mental anguish:relinquish sensual pleasures, they don’t last!

Aparimitañca dukkhaṁ,Bahūni ca cittadomanassāni;Anubhohisi kāmayutto,Paṭinissaja addhuve kāme.

When the unaging is there to be found,what good are sensual pleasures in which is old age?All rebirths everywhereare bonded to death and sickness.

Ajaramhi vijjamāne,Kiṁ tava kāmehi yesu jarā;Maraṇabyādhigahitā,Sabbā sabbattha jātiyo.

This is freedom from old age, freedom from death!This is freedom from old age and death, the sorrowless state!Free of enmity, unconstricted,faultless, fearless, without tribulations.

Idamajaramidamamaraṁ,Idamajarāmaraṁ padamasokaṁ;Asapattamasambādhaṁ,Akhalitamabhayaṁ nirupatāpaṁ.

This freedom from death has been realized by many;even today it can be obtainedby those who rationally apply themselves;but it’s impossible if you don’t try.”

Adhigatamidaṁ bahūhi,Amataṁ ajjāpi ca labhanīyamidaṁ;Yo yoniso payuñjati,Na ca sakkā aghaṭamānena”.

So said Sumedhā,lacking delight in conditioned things.Soothing Anīkaratta,Sumedhā cast her hair on the ground.

Evaṁ bhaṇati sumedhā,Saṅkhāragate ratiṁ alabhamānā;Anunentī anikarattaṁ,Kese ca chamaṁ khipi sumedhā.

Standing up, Anīkarattaraised his cupped palms to her father and begged:“Let go of Sumedhā, so that she may go forth!She will see the truth of liberation.”

Uṭṭhāya anikaratto,Pañjaliko yācatassā pitaraṁ so;“Vissajjetha sumedhaṁ,Pabbajituṁ vimokkhasaccadassā”.

Released by her mother and father,she went forth, afraid of grief and fear.While still a trainee nun <j>she realized the six direct knowledges,along with the highest fruit.

Vissajjitā mātāpitūhi,pabbaji sokabhayabhītā;Cha abhiññā sacchikatā,aggaphalaṁ sikkhamānāya.

The extinguishment of the princesswas incredible and amazing;on her deathbed, she declaredher several past lives.

Acchariyamabbhutaṁ taṁ,Nibbānaṁ āsi rājakaññāya;Pubbenivāsacaritaṁ,Yathā byākari pacchime kāle.

“In the time of the Buddha Koṇāgamana,we three friends gave the giftof a newly-built dwellingin the Saṅgha’s monastery.

“Bhagavati koṇāgamane,Saṅghārāmamhi navanivesamhi;Sakhiyo tisso janiyo,Vihāradānaṁ adāsimha.

Ten times, a hundred times,a thousand times, ten thousand times,we were reborn among the gods,let alone among humans.

Dasakkhattuṁ satakkhattuṁ,Dasasatakkhattuṁ satāni ca satakkhattuṁ;Devesu uppajjimha,Ko pana vādo manussesu.

We were mighty among the gods,let alone among humans!I was queen to a king with the seven treasures—I was the treasure of a wife.

Devesu mahiddhikā ahumha,Mānusakamhi ko pana vādo;Sattaratanassa mahesī,Itthiratanaṁ ahaṁ āsiṁ.

That was the cause, that the origin, that the root,that was the acceptance of the dispensation;that first meeting culminated in extinguishmentfor one delighting in the teaching.

So hetu so pabhavo,Taṁ mūlaṁ sāva sāsane khantī;Taṁ paṭhamasamodhānaṁ,Taṁ dhammaratāya nibbānaṁ.

So say those who have faith in the wordsof the one unrivaled in wisdom.They’re disillusioned with any state of life,and being disillusioned they become dispassionate.”

Evaṁ karonti ye sadda-hanti vacanaṁ anomapaññassa;Nibbindanti bhavagate,Nibbinditvā virajjantī”ti.

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

Itthaṁ sudaṁ sumedhā therī gāthāyo abhāsitthāti.

The Verses of the Senior Nuns are finished.

Therīgāthāpāḷi niṭṭhitā.