sutta » kn » thig » Therīgāthā 14.1

Subhājīvakambavanikātherīgāthā

Verses of the Elder Subhā of Jīvaka’s Mango Grove Subhā of Jīvaka’s Mango Grove

Jīvakambavanaṁ rammaṁ,
Bhikkhunī Subhā was going
Going to the lovely mango grove

Gacchantiṁ bhikkhuniṁ subhaṁ;
to Jīvaka’s charming mango grove.
of Jīvaka, the nun Subhā

Dhuttako sannivāresi,
A rogue obstructed her,
was held up by a rascal.

Tamenaṁ abravī subhā.
so Subhā said this to him:
Subhā said this to him:

“Kiṁ te aparādhitaṁ mayā,
“Have I done something to offend you,
“What harm have I done to you,

Yaṁ maṁ ovariyāna tiṭṭhasi;
that you stand there holding me back?
that you stand in my way?

Na hi pabbajitāya āvuso,
Because it is not proper, friend,
Sir, it’s not proper that a man

Puriso samphusanāya kappati.
for a layperson to touch one who has gone forth.
should touch a woman gone forth.

Garuke mama satthusāsane,
This is serious, according to my teacher’s instructions.
This training was taught by the Holy One,

Yā sikkhā sugatena desitā;
The One Faring Well has made the trainings clear.
it is a serious matter in my teacher’s instructions.

Parisuddhapadaṁ anaṅgaṇaṁ,
I am on the path of complete purity, I am flawless,
I am pure and rid of blemishes,

Kiṁ maṁ ovariyāna tiṭṭhasi.
why do you stand there holding me back?
so why do you stand in my way?

Āvilacitto anāvilaṁ,
Your mind is turbulent, mine is not,
One whose mind is sullied against one unsullied;

Sarajo vītarajaṁ anaṅgaṇaṁ;
your mind is dirty, mine is not.
one who is lustful against one free of lust;

Sabbattha vimuttamānasaṁ,
My mind is flawless and liberated in every way,
unblemished, my heart is freed in every respect,

Kiṁ maṁ ovariyāna tiṭṭhasi”.
why do you stand there holding me back?”
so why do you stand in my way?”

“Daharā ca apāpikā casi,
“Young and innocent girl,
“You’re young and flawless—

Kiṁ te pabbajjā karissati;
what can going forth do for you?
what will going-forth do for you?

Nikkhipa kāsāyacīvaraṁ,
Put down that ochre robe,
Throw away the ocher robe,

Ehi ramāma supupphite vane.
come enjoy yourself in this flowering forest.
come and play in the blossom grove.

Madhurañca pavanti sabbaso,
Sweet winds blow everywhere,
Everywhere, the scent of pollen wafts sweet,

Kusumarajena samuṭṭhitā dumā;
from trees full of flower-pollen.
born of the flowering woods.

Paṭhamavasanto sukho utu,
Early Spring is a pleasant season—
The start of spring is a happy time—

Ehi ramāma supupphite vane.
come enjoy yourself in this flowering forest.
come and play in the blossom grove.

Kusumitasikharā ca pādapā,
Trees tipped with flowers
And trees crested with flowers

Abhigajjantiva māluteritā;
murmur in the wind.
cry out, as it were, in the breeze.

Kā tuyhaṁ rati bhavissati,
But how can you enjoy yourself,
But what kind of fun will you have

Yadi ekā vanamogahissasi.
if you descend into the forest alone?
if you plunge into the woods all alone?

Vāḷamigasaṅghasevitaṁ,
Surrounded by a multitude of beasts and snakes,
Frequented by packs of predators,

Kuñjaramattakareṇuloḷitaṁ;
wild and agitated elephants;
and cow elephants aroused by rutting bulls;

Asahāyikā gantumicchasi,
you want to go without a companion
you wish to go without a friend

Rahitaṁ bhiṁsanakaṁ mahāvanaṁ.
into this lonely, dreadful, and immense forest?
to the deserted, awe-inspiring forest.

Tapanīyakatāva dhītikā,
Like a shiny golden doll,
Like a shining doll of gold,

Vicarasi cittalateva accharā;
like a nymph amongst beautiful vines,
like a nymph wandering in a park of colorful vines,

Kāsikasukhumehi vaggubhi,
you will stand out
your matchless beauty will shine

Sobhasī suvasanehi nūpame.
wearing the finest linen from Kāsi.
in graceful clothes of exquisite muslin.

Ahaṁ tava vasānugo siyaṁ,
I will be under your control,
I’ll be under your sway,

Yadi viharemase kānanantare;
if we live together in the forest.
if we are to stay in the forest.

Na hi matthi tayā piyattaro,
Because there is no one more dear to me than you,
I love no creature more than you,

Pāṇo kinnarimandalocane.
creature with the soft eyes of a dryad.
O pixie with such bashful eyes.

Yadi me vacanaṁ karissasi,
If you were to say to me:
Were you to take up my invitation—

Sukhitā ehi agāramāvasa;
‘Come, let’s live a pleasant household life!’
‘Come, be happy, and live in a house’—

Pāsādanivātavāsinī,
you would live in a sheltered palace
you’ll stay in a longhouse sheltered from wind;

Parikammaṁ te karontu nāriyo.
and have women attending you.
let the ladies look to your needs.

Kāsikasukhumāni dhāraya,
You would wear the finest linen from Kāsi,
Dressed in exquisite muslin,

Abhiropehi ca mālavaṇṇakaṁ;
as well as garlands and makeup.
put on your garlands and your cosmetics.

Kañcanamaṇimuttakaṁ bahuṁ,
I would adorn you
I’ll make all sorts of adornments for you,

Vividhaṁ ābharaṇaṁ karomi te.
with lots of gold, jewels, and pearls.
of gold and gems and pearls.

Sudhotarajapacchadaṁ subhaṁ,
You would rest on a fabulous bed with a beautiful blanket,
Climb onto a costly bed,

Gonakatūlikasanthataṁ navaṁ;
freshly washed and dyed,
its coverlet so clean and nice,

Abhiruha sayanaṁ mahārahaṁ,
on a brand-new mattress upholstered with wool and
with a new woolen mattress,

Candanamaṇḍitasāragandhikaṁ.
scented with sandalwood.
so fragrant, sprinkled with sandalwood.

Uppalaṁ cudakā samuggataṁ,
But if you live the chaste and holy life,
As a blue lily risen from the water

Yathā taṁ amanussasevitaṁ;
then like a blue lotus that rises above the water
remains untouched by men,

Evaṁ tvaṁ brahmacārinī,
but is not touched by anyone,
so too, O chaste and holy lady,

Sakesaṅgesu jaraṁ gamissasi”.
you will wither away all alone.”
your limbs grow old unshared.”

“Kiṁ te idha sārasammataṁ,
“What do you consider of value here,
“This carcass is full of putrefaction, it swells

Kuṇapapūramhi susānavaḍḍhane;
in this carcass—full of corpses,
the charnel ground, for its nature is to fall apart.

Bhedanadhamme kaḷevare,
bound for the cemetery, destined to break apart?
What do you think is so essential in it

Yaṁ disvā vimano udikkhasi”.
What have you seen that makes you so deranged?”
that you stare at me so crazily?”

“Akkhīni ca tūriyāriva,
“Your eyes are like a symphony,
“Your eyes are like those of a doe,

Kinnariyāriva pabbatantare;
like a dryad in the mountains.
or a pixie in the mountains;

Tava me nayanāni dakkhiya,
Seeing your eyes
seeing them,

Bhiyyo kāmaratī pavaḍḍhati.
fills me with sensual desire.
my sensual desire grows all the more.

Uppalasikharopamāni te,
Your eyes are like lotus flowers
Set in your flawless face of golden sheen,

Vimale hāṭakasannibhe mukhe;
in a face that shines like pure gold.
your eyes compare to a blue lily’s bud;

Tava me nayanāni dakkhiya,
Seeing your eyes,
seeing them,

Bhiyyo kāmaguṇo pavaḍḍhati.
my excitement grows ever more.
my sensual excitement grows all the more.

Api dūragatā saramhase,
Even when we are far apart,
Though you may wander far, I’ll still think of you,

Āyatapamhe visuddhadassane;
I will remember your long lashes and pure eyes,
with your lashes so long, and your vision so clear.

Na hi matthi tayā piyattaro,
because there is no one more dear than you,
I love no eyes more than yours,

Nayanā kinnarimandalocane”.
with the soft eyes of a dryad.”
O pixie with such bashful eyes.”

“Apathena payātumicchasi,
“You want to walk where there is no path,
“You’re setting out on the wrong road!

Candaṁ kīḷanakaṁ gavesasi;
you want to take the moon as a toy,
You’re looking to take the moon for your toy!

Meruṁ laṅghetumicchasi,
you want to jump over Mount Meru,
You’re trying to leap over Mount Meru!

Yo tvaṁ buddhasutaṁ maggayasi.
you chase after a disciple of the Buddha.
You, who are hunting a child of the Buddha!

Natthi hi loke sadevake,
There is nothing in this world, even with all its devas
For in this world with all its gods,

Rāgo yatthapi dāni me siyā;
which I could now have craving for.
there will be no more lust anywhere in me.

Napi naṁ jānāmi kīriso,
I do not know what it could be like,
I don’t even know what kind it could be,

Atha maggena hato samūlako.
since it has been completely uprooted by the path.
it’s been smashed root and all by the path.

Iṅgālakuyāva ujjhito,
Cast away like burning coal,
Cast out like sparks from fiery coals,

Visapattoriva aggito kato;
destroyed like a worthless bowl of poison.
it’s worth no more than a bowl of poison.

Napi naṁ passāmi kīriso,
I do not see what it could be like,
I don’t even see what kind it could be,

Atha maggena hato samūlako.
since it has been completely uprooted by the path.
it’s been smashed root and all by the path.

Yassā siyā apaccavekkhitaṁ,
One who has not contemplated,
Well may you try to seduce the type of lady

Satthā vā anupāsito siyā;
or has not been close to the Teacher,
who has not reflected on these things,

Tvaṁ tādisikaṁ palobhaya,
may be enticed by you,
or who has never attended the Teacher:

Jānantiṁ so imaṁ vihaññasi.
but I am one who knows, so you are wasting your time here.
but <em>this</em> is a lady who knows—now you’re in trouble!

Mayhañhi akkuṭṭhavandite,
Whether I am reviled or respected,
No matter if I am reviled or praised,

Sukhadukkhe ca satī upaṭṭhitā;
whether there is pleasure or pain, my mindfulness is stable.
or feel pleasure or pain: I stay mindful.

Saṅkhatamasubhanti jāniya,
Knowing that conditioned things are not beautiful,
Knowing that conditions are ugly,

Sabbattheva mano na limpati.
my mind is never stained.
my mind clings to nothing.

Sāhaṁ sugatassa sāvikā,
I am a female disciple of the one faring well,
I am a disciple of the Holy One,

Maggaṭṭhaṅgikayānayāyinī;
I travel with the Eightfold Path as my vehicle.
riding in the carriage of the eightfold path.

Uddhaṭasallā anāsavā,
Free from influences, with darts removed,
The dart pulled out, free of defilements,

Suññāgāragatā ramāmahaṁ.
I enjoy going to an empty dwelling.
I’m happy to have reached an empty place.

Diṭṭhā hi mayā sucittitā,
I have seen well-painted
I’ve seen brightly painted

Sombhā dārukapillakāni vā;
wooden puppets of children,
dolls and wooden puppets,

Tantīhi ca khīlakehi ca,
bound with sticks and strings
tied to sticks and strings,

Vinibaddhā vividhaṁ panaccakā.
like a group of little dancers.
and made to dance in many ways.

Tamhuddhaṭe tantikhīlake,
But when those sticks and strings are removed,
But when the sticks and strings are taken off—

Vissaṭṭhe vikale parikrite;
when everything is untied, non-functional, splayed out,
loosed, disassembled, dismantled,

Na vindeyya khaṇḍaso kate,
one could not find anything in its parts,
irrecoverable, stripped to parts—

Kimhi tattha manaṁ nivesaye.
so where could the mind settle?
on what could the mind be fixed?

Tathūpamā dehakāni maṁ,
Likewise my body parts
That’s what my body is really like,

Tehi dhammehi vinā na vattanti;
do not function without those mindstates;
without those things it can’t go on.

Dhammehi vinā na vattati,
this being the case,
This being so,

Kimhi tattha manaṁ nivesaye.
where could the mind settle?
on what could the mind be fixed?

Yathā haritālena makkhitaṁ,
It’s like seeing a painting on a wall
It’s like when you see a mural on a wall,

Addasa cittikaṁ bhittiyā kataṁ;
made with orpiment;
painted with orpiment,

Tamhi te viparītadassanaṁ,
if your vision of it is distorted,
and your vision gets confused,

Saññā mānusikā niratthikā.
you misperceive it as a human being.
falsely perceiving that it is a person.

Māyaṁ viya aggato kataṁ,
It is like a supreme illusion,
Though it’s as worthless as a magic trick,

Supinanteva suvaṇṇapādapaṁ;
like a golden tree in a dream.
or a golden tree seen in a dream,

Upagacchasi andha rittakaṁ,
Blind one, you are getting close to something as meaningless
you blindly chase what is hollow,

Janamajjheriva rupparūpakaṁ.
as a marionette amidst a group of people.
like a puppet show among the people.

Vaṭṭaniriva koṭarohitā,
Spinning in a blood-red hole,
An eye is just a ball in a socket,

Majjhe pubbuḷakā saassukā;
engulfed in pus and tears,
with a pupil in the middle, and tears,

Pīḷakoḷikā cettha jāyati,
here watery tumors are born,
and mucus comes from there as well,

Vividhā cakkhuvidhā ca piṇḍitā”.
various eye-components balled up together.”
and so different eye-parts are lumped all together.”

Uppāṭiya cārudassanā,
She pulled out that charming eye,
The pretty lady ripped out her eye.

Na ca pajjittha asaṅgamānasā;
and with a mind of non-attachment, she said:
With no attachment in her mind at all, she said:

“Handa te cakkhuṁ harassu taṁ”,
“Well then, take your eye,”
“Come now, take this eye,”

Tassa narassa adāsi tāvade.
and she gave it to that man.
and gave it to the man right then.

Tassa ca viramāsi tāvade,
In that moment his lust dissipated,
And at that moment he lost his lust,

Rāgo tattha khamāpayī ca naṁ;
and he apologized:
and asked for her forgiveness:

“Sotthi siyā brahmacārinī,
“May you be well living the holy life,
“May you be well, O chaste and holy lady;

Na puno edisakaṁ bhavissati”.
this will not happen again.
such a thing will not happen again.

“Āsādiya edisaṁ janaṁ,
Assailing such a person,
Attacking a person such as this

Aggiṁ pajjalitaṁva liṅgiya;
is like embracing a blazing fire,
is like holding on to a blazing fire,

Gaṇhiya āsīvisaṁ viya,
or picking up a poisonous snake.
or grabbing a deadly viper!

Api nu sotthi siyā khamehi no”.
May you be well, forgive me.”
May you be well, please forgive me.”

Muttā ca tato sā bhikkhunī,
The bhikkhunī was let go, and from there
When that nun was released

Agamī buddhavarassa santikaṁ;
she went to the excellent Buddha.
she went to the presence of the excellent Buddha.

Passiya varapuññalakkhaṇaṁ,
Seeing the characteristic of excellent merit,
Seeing the one with excellent marks of merit,

Cakkhu āsi yathā purāṇakanti.
her eye was restored.
her eye became just as it was before.

… Subhā jīvakambavanikā therī ….
… The Elder Subhā of Jīvaka’s Mango Grove

Tiṁsanipāto niṭṭhito.
The Chapter of the Thirties is finished.