Theravadan

From: Pali, Bhikkhu Ānandajoti

4. Kāḷayakkhinīvatthu1.4 The Story about the Yakkhinī Kāḷi Kāḷiyakkhinīvatthu

Na hi verenāti imaṃ dhammadesanaṃ satthā jetavane viharanto aññataraṃ vañjhitthiṃ ārabbha kathesi.“For not by hatred do hatreds cease,” this Dhamma teaching was given by the Teacher while he was in residence at Jetavana with reference to a certain barren woman.

Eko kira kuṭumbikaputto pitari kālakate khette ca ghare ca sabbakammāni attanāva karonto mātaraṃ paṭijaggi.It appears that a certain householder’s son, on the death of his father, did all the farm and household work by himself alone and took care of his mother also.

Athassa mātā “ kumārikaṃ te, tāta, ānessāmī ” ti āha. “ Amma, mā evaṃ vadetha, ahaṃ yāvajīvaṃ tumhe paṭijaggissāmī ” ti. “ Tāta,Now his mother said to him: “Dear son, I will fetch you a young woman to wife.” – “Dear mother, speak not thus; my sole desire is to care for you so long as you shall live.” – “Dear son,

khette ca ghare ca kiccaṃ tvameva karosi, tena mayhaṃ cittasukhaṃ nāma na hoti, ānessāmī ” ti. So punappunaṃ paṭikkhipitvā tuṇhī ahosi.you alone are doing all the farm and household work, and I am not satisfied to have it so; let me fetch you a young woman to wife.” He protested time and again, and then held his peace.

Sā ekaṃ kulaṃ gantukāmā gehā nikkhami. Atha naṃ putto “ kataraṃ kulaṃ gacchathā ” ti pucchitvā “ asukakulaṃ nāmā ” ti vutte tattha gamanaṃ paṭisedhetvā attano abhirucitaṃ kulaṃ ācikkhi.The mother left the house, intending to go to a certain family and fetch home the daughter of that family. Her son asked her: “To what family are you going?” – “To such and such a family.” He would not let her go to the family she had in mind, but told her of a family he liked better.

Sā tattha gantvā kumārikaṃ vāretvā divasaṃ vavatthapetvā taṃ ānetvā tassa ghare akāsi. Sā vañjhā ahosi.So she went to the family he fancied, selected a wife for her son, and having set the day, installed her in her son’s house. The woman turned out to be barren.

Atha naṃ mātā, putta, tvaṃ attano ruciyā kumārikaṃ āṇāpesi, sā idāni vañjhā jātā, aputtakañca nāma kulaṃ vinassati, paveṇī na ghaṭīyati,Then said the mother to the son: “Son, you had me fetch you a wife you yourself selected. Now she turns out to be barren. Without children a family dies out, and the line is not continued.

tena aññaṃ te kumārikaṃ ānemīti. Tena “ alaṃ, ammā ” ti vuccamānāpi punappunaṃ kathesi.Therefore let me fetch you another young woman to wife.” – “Enough said, dear mother,” replied the son; but the mother repeated her request time and again.

Vañjhitthī taṃ kathaṃ sutvā “ puttā nāma mātāpitūnaṃ vacanaṃ atikkamituṃ na sakkonti,The barren wife heard the talk and thought to herself: “It is certain that sons cannot disobey the words of their mothers and fathers.

idāni aññaṃ vijāyiniṃ itthiṃ ānetvā maṃ dāsibhogena bhuñjissati. Yaṃnūnāhaṃ sayameva ekaṃ kumārikaṃ āneyyan ” ti cintetvāNow if she fetches him a wife who is fruitful, they will treat me like a slave. Suppose I were to fetch him a young woman of my own selection?”

ekaṃ kulaṃ gantvā tassatthāya kumārikaṃ vāretvā “ kiṃ nāmetaṃ, amma, vadesī ” ti tehi paṭikkhittā “ ahaṃ vañjhā,So the barren wife went to a certain family and selected a young woman for him. But she immediately encountered the opposition of the young woman’s parents, who said to her: “Woman, what say you?”

aputtakaṃ nāma kulaṃ vinassati, tumhākaṃ pana dhītā puttaṃ vā dhītaraṃ vā labhitvā kuṭumbikassa sāminī bhavissati,The barren wife replied: “I am a barren woman, and without children a family dies out. If your daughter gives birth to a son, she will be mistress of the family and the wealth thereof.

mayhaṃ sāmikassa naṃ dethā ” ti yācitvā sampaṭicchāpetvā ānetvā sāmikassa ghare akāsi.Therefore give your daughter to me for my husband.” She finally prevailed upon them to grant her request, and taking the young woman with her, installed her in her husband’s house.

Athassā etadahosi – “ sacāyaṃ puttaṃ vā dhītaraṃ vā labhissati, ayameva kuṭumbassa sāminī bhavissati. Yathā dārakaṃ na labhati, tatheva naṃ kātuṃ vaṭṭatī ” ti.Then this thought occurred to her: “If my rival gives birth to a son or a daughter, she alone will be mistress of the household. I must see to it that she shall not give birth to a child.”

Atha naṃ sā āha – “ amma, yadā te kucchiyaṃ gabbho patiṭṭhāti, atha me āroceyyāsī ” ti. Sā “ sādhū ” ti paṭissuṇitvā gabbhe patiṭṭhite tassā ārocesi.So the barren wife said to her rival: “As soon as you have conceived a child in your womb, pray let me know.” – “Very well,” replied her rival. In accordance with her promise, as soon as she had conceived, she told her fellow-wife.

Itarissā pana sā sayameva niccaṃ yāgubhattaṃ deti, athassā āhāreneva saddhiṃ gabbhapātanabhesajjamadāsi, gabbho pati.Now the barren wife was accustomed to give her rival a meal of rice-porridge regularly every day with her own hand. So along with the food she gave her a drug to cause abortion. The result was that her rival had a miscarriage.

Dutiyampi gabbhe patiṭṭhite ārocesi, itarā dutiyampi tatheva pātesi.Again the second time the fruitful wife conceived a child and informed the barren wife. And again her fellow-wife did as before and brought about a miscarriage.

Atha naṃ paṭivissakitthiyo pucchiṃsu – “ kacci te sapatti antarāyaṃ karotī ” ti? Sā tamatthaṃ ārocetvā “ andhabāle, kasmā evamakāsi,The women who lived in the neighborhood asked the fruitful wife: “Is not your rival putting an obstacle in your way?” When she told them the facts, they said to her: “You foolish woman,

ayaṃ tava issariyabhayena gabbhassa pātanabhesajjaṃ yojetvā deti, tena te gabbho patati, mā puna evamakatthā ” ti vuttā tatiyavāre na kathesi.why did you do this? This woman was afraid you would get the upper hand. So she mixed a preparation to bring about a miscarriage and gave it to you. Do not tell her again.” Accordingly the third time the fruitful wife said nothing to her rival.

Atha sā itarissā udaraṃ disvā “ kasmā mayhaṃ gabbhassa patiṭṭhitabhāvaṃ na kathesī ” ti vatvā “ tvaṃ maṃ ānetvā vañcetvā dve vāre gabbhaṃ pātesi,But the barren wife, seeing her belly, said to her: “Why did you not tell me that you had conceived a child?” The fruitful wife said: “It was you who brought me here,

kimatthaṃ tuyhaṃ kathemī ” ti vutte “ naṭṭhā dānimhī ” ti cintetvāand twice you have caused me to suffer a miscarriage; why should I tell you?” – “Now I am lost,” thought the barren wife.

tassā pamādaṃ olokentī pariṇate gabbhe okāsaṃ labhitvā bhesajjaṃ yojetvā adāsi.From that time on she watched to catch her rival off her guard. When the baby in the womb was fully matured, she took advantage of an opportunity, mixed a drug, and gave it to her.

Gabbho pariṇatattā patituṃ asakkonto tiriyaṃ nipati, kharā vedanā uppajji, jīvitasaṃsayaṃ pāpuṇi.But because the baby in her womb was fully mature, an abortion was out of the question, and the result was that the child lodged across the neck of the womb. Immediately the mother suffered acute pains and feared that her hour had come.

Sā “ nāsitamhi tayā, tvameva maṃ ānetvā tvameva tayopi vāre dārake nāsesi, idāni ahampi nassāmi,“You have killed me!” she cried. “It was you alone that brought me here; it was you alone that killed my three children. Now I also am going to die.

ito dāni cutā yakkhinī hutvā tava dārake khādituṃ samatthā hutvā nibbatteyyan ” ti patthanaṃ paṭṭhapetvā kālaṃ katvā tasmiṃyeva gehe majjārī hutvā nibbatti.When I have passed out of this existence, may I be reborn as a Yakkhinī able to devour your children.” And having made this aspiration, she died, and was reborn in that very house as a cat.

Itarampi sāmiko gahetvā “ tayā me kulūpacchedo kato ” ti kapparajaṇṇukādīhi supothitaṃ pothesi. Sā tenevābādhena kālaṃ katvā tattheva kukkuṭī hutvā nibbattā.The husband seized the barren wife, and saying to her: “It was you who destroyed my family,” beat her soundly with elbows, knees, and otherwise. As the result of the beating she received, she sickened and died, and was reborn in that very house as a hen.

Kukkuṭī na cirasseva aṇḍāni vijāyi, majjārī āgantvā tāni aṇḍāni khādi. Dutiyampi tatiyampi khādiyeva.The hen laid eggs, and the cat came and ate them. This happened three times. Said the hen: “Three times have you eaten my eggs, and now you are seeking an opportunity to eat me too. When I have passed out of this existence,

Kukkuṭī cintesi – “ tayo vāre mama aṇḍāni khāditvā idāni mampi khāditukāmāsī ” ti. “may I be able to eat you and your offspring.” And having made this aspiration, she passed out of that existence, and was reborn as a leopardess. The cat was reborn as a doe.

Ito cutā saputtakaṃ taṃ khādituṃ labheyyan ” ti patthanaṃ katvā tato cutā araññe dīpinī hutvā nibbatti. Itarā migī hutvā nibbatti.So the barren wife, at the end of her existence as a hen, was reborn as a leopardess; and the fruitful wife, at the end of her existence as a cat, was reborn as a doe.

Tassā vijātakāle dīpinī āgantvā tayo vāre puttake khādi.Thrice the doe brought forth young, and thrice the leopardess went and devoured the doe’s offspring. When the doe came to die,

Migī maraṇakāle “ ayaṃ me tikkhattuṃ puttake khāditvā idāni mampi khādissati,she said: “Thrice this beast has devoured my offspring, and now she purposes to devour me too. When I have passed out of this existence, may I be able to devour her and her offspring.”

ito dāni cutā etaṃ saputtakaṃ khādituṃ labheyyan ” ti patthanaṃ katvā ito cutā yakkhinīAnd having made this aspiration, she was reborn as a Yakkhinī. When the leopardess passed out of that existence, she was reborn at Sāvatthī as a young woman of station.

hutvā nibbatti. Dīpinīpi tatheva tato cutā sāvatthiyaṃ kuladhītā hutvā nibbatti,So the fruitful wife, at the end of her existence as a doe, was reborn as a Yakkhinī; and the barren wife, at the end of her existence as a leopardess, was reborn at Sāvatthī as a young woman of station.

sā vuddhippattā dvāragāmake patikulaṃ agamāsi, aparabhāge ca puttaṃ vijāyi.When the latter grew up, she was married and went to live with her husband’s family in a little settlement near the gate of the city. After a time she gave birth to a son.

Yakkhinīpi tassā piyasahāyikāvaṇṇena āgantvā “ kuhiṃ me sahāyikā ” ti “ antogabbhe vijātā ” ti vutte “ puttaṃ nu kho vijātā,The Yakkhinī disguised herself as a dear friend of the young woman and went to see her. “Where is my friend?” said the Yakkhinī. “In the inner room; she has just given birth to a child.” – “Did she give birth to a son or a daughter?

udāhu dhītaranti passissāmi nan ” ti gabbhaṃ pavisitvā passantī viya dārakaṃ gahetvā khāditvā gatā.I should like to see her.” So saying, the Yakkhinī went in. While pretending to be looking at the child, she seized him, devoured him, and then went out.

Puna dutiyavārepi tatheva khādi. Tatiyavāre itarā garubhārā hutvā sāmikaṃ āmantetvā,“ sāmi, imasmiṃ ṭhāne ekā yakkhinī mama dve putte khāditvā gatā,Again a second time she devoured a child of the young wife in the same way. The third time the young wife was great with child she addressed her husband: “Husband, in this place a Yakkhinī has devoured two sons of mine and escaped.

idāni mama kulagehaṃ gantvā vijāyissāmī ” ti kulagehaṃ gantvā vijāyi. Tadā sā yakkhinī udakavāraṃ gatā hoti.This time I intend to go to the house of my parents to give birth to my child.” Now at this time that Yakkhinī was away doing her turn at drawing water.

Vessavaṇassa hi yakkhiniyo vārena anotattadahato sīsaparamparāya udakamāharanti. Tā catumāsaccayenapi pañcamāsaccayenapi muccanti. Aparā yakkhiniyo kilantakāyā jīvitakkhayampi pāpuṇanti.For Vessavaṇa’s Yakkhinīs take their turn at drawing water from Lake Anotatta, passing it along from the source. At the expiration of four or five months they are released; the others die of exhaustion.

Sā pana udakavārato muttamattāva vegena taṃ gharaṃ gantvā “ kuhiṃ me sahāyikā ” ti pucchi. “ Kuhiṃ naṃ passissasi,The moment the Yakkhinī was released from her turn at drawing water she went quickly to the young wife’s house and enquired: “Where is my friend?” – “Where you will not see her.

tassā imasmiṃ ṭhāne jātajātadārake yakkhinī āgantvā khādati, tasmā kulagehaṃ gatā ” ti.There is a Yakkhinī that devours every child she bears in this house, and therefore, she has gone to the house of her parents.”

Sā “ yattha vā tattha vā gacchatu, na me muccissatī ” ti veravegasamussāhitamānasā nagarābhimukhī pakkhandi.– “She may go wherever she likes, but she will not escape from me.” Spurred on by an impulse of hatred, the Yakkhinī dashed towards the city.

Itarāpi nāmaggahaṇadivase naṃ dārakaṃ nhāpetvā nāmaṃ katvā,“ sāmi,On the day appointed for the naming of the child the mother bathed him, gave him a name, and then said to her husband: “Husband, now we will go back to our own home.”

idāni sakagharaṃ gacchāmā ” ti puttamādāya sāmikena saddhiṃ vihāramajjhe gatamaggena gacchantī puttaṃ sāmikassa datvā vihārapokkharaṇiyā nhātvā sāmike nhāyante uttaritvā puttassa thaññaṃ pāyamānā ṭhitāAccordingly she took the boy in her arms and set out with her husband along the path leading through the grounds of the monastery. When they reached the monastery pool, the young wife gave the boy to her husband and bathed in the pool. When she had finished her bath, her husband bathed in the pool. While the husband was bathing, the wife remained near, giving suck to her child.

yakkhiniṃ āgacchantiṃ disvā sañjānitvā,“ sāmi, vegena ehi, ayaṃ sā yakkhinī,Just then the Yakkhinī drew near. The young wife saw her coming and recognized her. Immediately she screamed with a loud voice: “Husband! Husband! Come quickly!

vegena ehi, ayaṃ sā yakkhinī ” ti uccāsaddaṃ katvā yāva tassa āgamanaṃ saṇṭhātuṃ asakkontī nivattetvā antovihārābhimukhī pakkhandi.Come quickly! Here is that Yakkhinī!” Not daring to wait until her husband came, she turned and dashed into the monastery.

Tasmiṃ samaye satthā parisamajjhe dhammaṃ desesi. Sā puttaṃ tathāgatassa pādapiṭṭhe nipajjāpetvā “ tumhākaṃ mayā esa dinno, puttassa me jīvitaṃ dethā ” ti āha.Now at this time the Teacher was teaching the Dhamma in the midst of the assembly. The young wife laid her boy at the feet of the Realised One and said: “I give you this child; spare the life of my son.”

Dvārakoṭṭhake adhivattho sumanadevo nāma yakkhiniyā anto pavisituṃ nādāsi. Satthā ānandattheraṃ āmantetvā “ gaccha, ānanda,The Deva Sumana, who resided in the embattled chamber over the gate, prevented the Yakkhinī from entering. The Teacher addressed the Elder Ānanda, saying: “Go,

taṃ yakkhiniṃ pakkosāhī ” ti āha. Thero pakkosi. Itarā “ ayaṃ, bhante, āgacchatī ” ti āha. Satthā “ etu, mā saddamakāsī ” ti vatvāĀnanda, summon that Yakkhinī within.” The elder summoned her within. The young wife said: “Here she comes, venerable Sir.” Said the Teacher: “Let her come; make no noise.”

taṃ āgantvā ṭhitaṃ “ kasmā evaṃ karosi, sace tumhe mādisassa buddhassa sammukhībhāvaṃ nāgamissatha,When the Yakkhinī came and stood before him, the Teacher said: “Why have you so done? Had you not come face to face with a Buddha like me,

ahinakulānaṃ viya acchaphandanānaṃ viya kākolūkānaṃ viya ca kappaṭṭhitikaṃ vo veraṃ abhavissa, kasmā veraṃ paṭiveraṃ karotha.you would have cherished hatred towards each other for an aeon, like the snake and the mongoose, who trembled and quaked with enmity, like the crows and the owls. Why do you return hatred for hatred?

Verañhi averena upasammati, no verenā ” ti vatvā imaṃ gāthamāha –Hatred is quenched by non-hatred, not by hatred.” And when he had thus spoken, he pronounced the following verse:

5. “ Na hi verena verāni, sammantīdha kudācanaṃ; Averena ca sammanti, esa dhammo sanantano ” ti.For not by hatred do hatreds cease at any time in this place, they only cease with non-hatred, this truth is surely eternal.

Tattha na hi verenāti yathā hi kheḷasiṅghāṇikādīhi asucīhi makkhitaṃ ṭhānaṃ teheva asucīhi dhovantā suddhaṃ niggandhaṃ kātuṃ na sakkonti,

atha kho taṃ ṭhānaṃ bhiyyosomattāya asuddhatarañceva duggandhatarañca hoti; evameva akkosantaṃ paccakkosanto paharantaṃ paṭipaharanto verena veraṃ vūpasametuṃ na sakkoti,

atha kho bhiyyo bhiyyo verameva karoti. Iti verāni nāma verena kismiñci kāle na sammanti, atha kho vaḍḍhantiyeva.

Averena ca sammantīti yathā pana tāni kheḷādīni asucīni vippasannena udakena dhoviyamānāni nassanti, taṃ ṭhānaṃ suddhaṃ hoti sugandhaṃ;

evameva averena khantimettodakena yoniso manasikārena paccavekkhaṇena verāni vūpasammanti paṭippassambhanti abhāvaṃ gacchanti.

Esa dhammo sanantanoti esa averena verūpasamanasaṅkhāto porāṇako dhammo; sabbesaṃ buddhapaccekabuddhakhīṇāsavānaṃ gatamaggoti.

Gāthāpariyosāne yakkhinī sotāpattiphale patiṭṭhahi. Sampattaparisāyapi dhammadesanā sātthikā ahosi.At the conclusion of the verse the Yakkhinī was established in Stream-entry. And the Dhamma teaching was of benefit to the assembly.

Satthā taṃ itthiṃ āha – “ etissā tava puttaṃ dehī ” ti. “ Bhāyāmi, bhante ” ti.The Teacher said to the woman: “Give your child to this Yakkhinī.” – “I am afraid to, venerable Sir.” – “Fear not.

“ Mā bhāyi, natthi te etaṃ nissāya paripantho ” ti āha. Sā tassā puttamadāsi. Sā taṃ cumbitvā āliṅgetvā puna mātuyeva datvā rodituṃ ārabhi.You have no reason to be alarmed because of her.” The young wife gave her child to the Yakkhinī. The Yakkhinī kissed and caressed him, gave him back again to his mother, and began to weep.

Atha naṃ satthā “ kimetan ” ti pucchi. “ Bhante, ahaṃ pubbe yathā vā tathā vā jīvikaṃ kappentīpi kucchipūraṃ nālatthaṃ, idāni kathaṃ jīvissāmī ” ti.The Teacher asked her: “Why do you weep?” – “Venerable Sir, in the past I have managed somehow or other to get a living, but I have never had enough to eat. Now how am I to live?” Then the Teacher comforted her,

Atha naṃ satthā “ mā cintayī ” ti samassāsetvā taṃ itthimāha – “ imaṃ netvā attano gehe nivāsāpetvā aggayāgubhattehi paṭijaggāhī ” ti.saying: “Do not worry.” And turning to the mother, he said: “Take this Yakkhinī home with you, let her live in your own house, and feed her with the choicest rice-porridge.”

Sā taṃ netvā piṭṭhivaṃse patiṭṭhāpetvā aggayāgubhattehi paṭijaggi,So the young wife took the Yakkhinī home with her, lodged her on the central rafter of the hut,

tassā vīhipaharaṇakāle musalaggena muddhaṃ paharantaṃ viya upaṭṭhāsi. Sā sahāyikaṃ āmantetvā “ imasmiṃ ṭhāne vasituṃ na sakkomi,and fed her with the choicest rice-porridge. Now when the rice was threshed and the flail was raised, she feared that it would strike her head. So she said to her friend: “I shall not be able to live here any longer;

aññattha maṃ patiṭṭhāpehī ” ti vatvā musalasālāya udakacāṭiyaṃ uddhane nibbakose saṅkārakūṭe gāmadvāre cāti etesu ṭhānesu patiṭṭhāpitāpi idha me musalena sīsaṃ bhindantaṃ viya upaṭṭhāti,lodge me elsewhere.” She was lodged successively in the grinding-hut, the water-pot, the bake-house, the storeroom for nimbs, the dust-heap, and the village gate. But she refused to live in any of these places,

idha dārakā ucchiṭṭhodakaṃ otārenti, idha sunakhā nipajjanti, idha dārakā asuciṃ karonti, idha kacavaraṃ chaḍḍenti,saying: “Here the flail rises as if it would split my head in two; here boys empty out slops; here dogs lie down; here boys attend to nature’s needs;

idha gāmadārakā lakkhayoggaṃ karontīti sabbāni tāni paṭikkhipi. Atha naṃ bahigāme vivittokāse patiṭṭhāpetvā tattha tassā aggayāgubhattādīni haritvā paṭijaggi.here they throw away sweepings; here village boys practice fortune-telling.” So they lodged her in a quiet place by herself outside of the village, and there they brought her the choicest rice-porridge.

Sā yakkhinī evaṃ cintesi – “ ayaṃ me sahāyikā idāni bahūpakārā, handāhaṃ kiñci paṭiguṇaṃ karomī ” ti.

Sā “ imasmiṃ saṃvacchare subbuṭṭhikā bhavissati, thalaṭṭhāne sassaṃ karohi, imasmiṃ saṃvacchare dubbuṭṭhikā bhavissati, ninnaṭṭhāneyeva sassaṃ karohī ” ti sahāyikāya āroceti.The Yakkhinī said to her friend: “This year there will be abundance of rain; therefore plant your crops in a dry place. This year there will be a drought; therefore plant your crops in a moist place.”

Sesajanehi katasassaṃ atiudakena vā anodakena vā nassati, tassā ativiya sampajjati.Other people’s crops were destroyed either by excessive moisture or by drought, but the crops of the young wife flourished above measure.

Atha naṃ sesajanā,“ amma, tayā katasassaṃ neva accodakena, na anudakena nassati, subbuṭṭhidubbuṭṭhibhāvaṃ ñatvā kammaṃ karosi,People asked the young wife: “Woman, your crops are destroyed neither by excessive moisture nor by drought. When you plant your crops, you seem to know in advance whether the season will be wet or dry.

kiṃ nu kho etan ” ti pucchiṃsu. “ Amhākaṃ sahāyikā yakkhinī subbuṭṭhidubbuṭṭhibhāvaṃ ācikkhati, mayaṃ tassā vacanena thalesu ninnesu sassāni karoma, tena no sampajjati.How is this?” The young wife replied: “I have a friend, a Yakkhinī, who tells me whether the season will be wet or dry; and I plant my crops according to her directions on high or low ground.

Kiṃ na passatha? Nibaddhaṃ amhākaṃ gehato yāgubhattādīni hariyamānāni, tāni etissā harīyanti, tumhepi etissā aggayāgubhattādīni haratha, tumhākampi kammante olokessatī ” ti.Don’t you see? Every day the choicest rice-porridge and other kinds of food are carried out of our house; to her are they carried. Do you also carry the choicest rice-porridge and other kinds of food to her, and she will look after your crops also.”

Athassā sakalanagaravāsino sakkāraṃ kariṃsu. Sāpi tato paṭṭhāya sabbesaṃ kammante olokentī lābhaggappattā ahosi mahāparivārā.Straightaway all the residents of the city rendered honor to her. On her part, from that time forth, she looked after the crops of all. And she received abundant gifts and a large retinue.

Sā aparabhāge aṭṭha salākabhattāni paṭṭhapesi. Tāni yāvajjakālā dīyantiyevāti.Subsequently she established the eight ticket-foods, which are kept up even to this present day.

Kāḷayakkhinīvatthu catutthaṃ.

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