sutta » kn » thig » Therīgāthā 16.1

Sumedhātherīgāthā

Sumedhā Verses of the Elder Sumedhā

Mantāvatiyā nagare,
In Mantāvatī city, Sumedhā,
In the city of Mantāvatī,

Rañño koñcassa aggamahesiyā;
the daughter of King Koñca’s chief queen,
of king Koñca and his main queen-consort,

Dhītā āsiṁ sumedhā,
was converted by those
she was the daughter Sumedhā,

Pasāditā sāsanakarehi.
who practice the Buddha’s teaching.
confident in those complying with the Teaching.

Sīlavatī cittakathā,
She was virtuous, a brilliant speaker,
Virtuous, eloquent,

Bahussutā buddhasāsane vinitā;
learned, and trained in the Buddha’s instructions.
very learned, and disciplined in the teaching of the Buddha.

Mātāpitaro upagamma,
She went up to her mother and father and said:
She approached her mother and father and said:

Bhaṇati “ubhayo nisāmetha.
“Pay heed, both of you!
“Both of you, listen!

Nibbānābhiratāhaṁ,
I delight in extinguishment!
I seek the joy of Nirvana,

Asassataṁ bhavagataṁ yadipi dibbaṁ;
No life is eternal, not even that of the gods;
as all states of existence - even divine - are temporary.

Kimaṅgaṁ pana tucchā kāmā,
what then of sensual pleasures, so hollow,
Sensual pleasures are worthless without fail:

Appassādā bahuvighātā.
offering little gratification and much distress.
they bring little satisfaction, and much distress.

Kāmā kaṭukā āsī,
Sensual pleasures are bitter as the venom of a snake,
Fools become infatuated with sensual pleasures

Visūpamā yesu mucchitā bālā;
yet fools are infatuated by them.
that are bitter like snake-poison.

Te dīgharattaṁ niraye,
Sent to hell for a very long time,
They are consigned to hell for long periods of time,

Samappitā haññante dukkhitā.
they are beaten and tortured.
where they experience injury and pain.

Socanti pāpakammā,
Those who grow in wickedness
Those who have done evil deeds feel sorrow

Vinipāte pāpavaddhino sadā;
always sorrow in the underworld <j>due to their own bad deeds.
in their state of downfall, where they constantly do even more evil.

Kāyena ca vācāya ca,
They’re fools, unrestrained in body,
Unrestrained with body, speech,

Manasā ca asaṁvutā bālā.
mind, and speech.
and mind,

Bālā te duppaññā,
Those witless, senseless fools,
lacking wisdom,

Acetanā dukkhasamudayoruddhā;
trapped by the origin of suffering,
not intending to stop the arising of suffering,

Desente ajānantā,
are ignorant, not understanding the noble truths
and not knowing the teachings,

Na bujjhare ariyasaccāni.
when they are being taught.
such fools do not recognize the Noble Truths.

Saccāni amma buddhavaradesitāni,
Most people, mum, ignorant of the truths
Mother, most people do not understand

Te bahutarā ajānantā ye;
taught by the excellent Buddha,
the truths superbly taught by the Buddha.

Abhinandanti bhavagataṁ,
look forward to the next life,
They are delighted with states of existence,

Pihenti devesu upapattiṁ.
longing for rebirth among the gods.
they long for rebirth as Devas.

Devesupi upapatti,
Yet even rebirth among the gods
But rebirth as a Deva

Asassatā bhavagate aniccamhi;
in an impermanent state is not eternal.
is a finite and temporary state of existence.

Na ca santasanti bālā,
But fools are not scared
Fools are not frightened

Punappunaṁ jāyitabbassa.
of being reborn time and again.
of being born again and again.

Cattāro vinipātā,
Four lower realms and two other realms
From the four places of downfall,

Duve ca gatiyo kathañci labbhanti;
may be gained somehow or other.
it is hard to obtain the two higher destinations.

Na ca vinipātagatānaṁ,
But for those who end up in a lower realm,
For one gone to a place of downfall,

Pabbajjā atthi nirayesu.
there is no way to go forth in the hells.
there is no going forth in the hell realms.

Anujānātha maṁ ubhayo,
May you both grant me permission to go forth
The two of you should allow me

Pabbajituṁ dasabalassa pāvacane;
in the dispensation of him of the ten powers.
to go forth in the doctrine of the one who has ten powers.

Appossukkā ghaṭissaṁ,
Living at ease, I shall apply myself
Living at ease, I would be able to strive

Jātimaraṇappahānāya.
to giving up rebirth and death.
for the abandoning of birth and death.

Kiṁ bhavagate abhinanditena,
What’s the point in hope, in a new life,
How can there be delight in a state of existence

Kāyakalinā asārena;
in this useless, hollow body?
with a worthless body devoid of substance?

Bhavataṇhāya nirodhā,
Grant me permission, I shall go forth
Allow me to go forth,

Anujānātha pabbajissāmi.
to make an end of craving for a new life.
so that I may bring an end to the craving for existence.

Buddhānaṁ uppādo vivajjito,
A Buddha has arisen, the time has come,
One who is distant from the arising of the Buddhas

Akkhaṇo khaṇo laddho;
the unlucky moment has passed.
has no opportunity.

Sīlāni brahmacariyaṁ,
As long as I live I’ll never betray
I will not spoil the virtues of the spiritual life,

Yāvajīvaṁ na dūseyyaṁ”.
my ethical precepts or my celibate path.”
for the rest of my life.”

Evaṁ bhaṇati sumedhā,
Then Sumedhā said to her parents:
Then Sumedhā said to her parents:

Mātāpitaro “na tāva āhāraṁ;
“So long as I remain a lay person,
“I will not take food

Āharissaṁ gahaṭṭhā,
I’ll refuse to eat any food,
from a householder,

Maraṇavasaṁ gatāva hessāmi”.
until I’ve fallen under the sway of death.”
I will be overtaken by death.”

Mātā dukkhitā rodati pitā ca,
Upset, her mother burst into tears,
Distressed, her mother and father cry,

Assā sabbaso samabhihato;
while her father, though grieved,
completely overpowered.

Ghaṭenti saññāpetuṁ,
tried his best to persuade her
Together they try to convince her,

Pāsādatale chamāpatitaṁ.
as she lay collapsed on the upper floor of the longhouse.
while she is lying on the floor of the palace.

“Uṭṭhehi puttaka kiṁ soci,
“Get up child, why do you grieve so?
“Rise up little child, what is this sadness?

Tena dinnāsi vāraṇavatimhi;
You’re already betrothed to be married!
You are engaged to be married in Vāraṇavatī.

Rājā anīkaratto,
King Anīkaratta the handsome
King Anīkaratta is handsome

Abhirūpo tassa tvaṁ dinnā.
is in Vāraṇavatī: he is your betrothed.
and you have been given to him.

Aggamahesī bhavissasi,
You shall be the chief queen,
You will become chief queen-consort,

Anikarattassa rājino bhariyā;
wife of King Anīkaratta.
the wife of king Anīkaratta.

Sīlāni brahmacariyaṁ,
Ethical precepts, the celibate path—
Holding precepts, keeping celibacy,

Pabbajjā dukkarā puttaka.
going forth is hard to do, my child.
life as an outcast— these are difficult to do, little child.

Rajje āṇā dhanamissariyaṁ,
As a royal there is command, wealth, authority,
As a queen you will have authority, wealth, sovereignty,

Bhogā sukhā daharikāsi;
and the happiness of possessions.
fortune, and pleasure.

Bhuñjāhi kāmabhoge,
Enjoy sensual pleasures while you’re still young!
You are a young lady, enjoy sensual pleasures!

Vāreyyaṁ hotu te putta”.
Let your wedding take place, my child!”
Get married, child!”

Atha ne bhaṇati sumedhā,
Then Sumedhā said to him:
Then Sumedhā replied:

“Mā edisikāni bhavagatamasāraṁ;
“Let this not come to pass! Existence is hollow!
“Who would want such a worthless state of existence?

Pabbajjā vā hohiti,
I shall either go forth or die,
Either I will go forth,

Maraṇaṁ vā me na ceva vāreyyaṁ.
but I shall never marry.
or I will die, but I will not marry.

Kimiva pūtikāyamasuciṁ,
Why cling to this rotting body so foul,
What is this impure putrid body,

Savanagandhaṁ bhayānakaṁ kuṇapaṁ;
stinking of fluids,
a dreadful corpse with a tainted smell?

Abhisaṁviseyyaṁ bhastaṁ,
a horrifying water-bag carcass,
Who would want to enter

Asakiṁ paggharitaṁ asucipuṇṇaṁ.
always oozing, full of filth?
this oozing skin-bag full of impurities?

Kimiva tahaṁ jānantī,
Knowing it like I do, what’s the point?
What do they know about this

Vikūlakaṁ maṁsasoṇitupalittaṁ;
A carcass is vile, smeared with flesh and blood,
disgusting thing plastered in flesh and blood,

Kimikulālayaṁ sakuṇabhattaṁ,
food for birds and swarms of worms—
a corpse which will be given as food

Kaḷevaraṁ kissa diyyati.
why have we been given it?
to worms and birds?

Nibbuyhati susānaṁ,
Before long the body, bereft of consciousness,
Before long it will be taken to the cemetery,

Aciraṁ kāyo apetaviññāṇo;
is carried out to the charnel ground,
a body deprived of consciousness,

Chuddho kaḷiṅgaraṁ viya,
to be tossed aside like an old log
left there like a discarded log,

Jigucchamānehi ñātīhi.
by relatives in disgust.
by disgusted relatives.

Chuddhūna naṁ susāne,
When they’ve tossed it away in the charnel ground,
Thrown away in the cemetery,

Parabhattaṁ nhāyanti jigucchantā;
to be eaten by others, your own parents
it becomes food for others.

Niyakā mātāpitaro,
bathe themselves, disgusted;
Even one's own mother and father are disgusted and go bathe themselves—

Kiṁ pana sādhāraṇā janatā.
what then of people at large?
what can be expected from everyone else?

Ajjhositā asāre,
They’re attached to this hollow carcass,
Hanging on to this worthless corpse,

Kaḷevare aṭṭhinhārusaṅghāte;
this mass of sinews and bone;
bones bound together by tendons

Kheḷassuccārassava,
this rotting body
in this putrid body

Paripuṇṇe pūtikāyamhi.
full of saliva, tears, feces, and pus.
full of excrement and saliva.

Yo naṁ vinibbhujitvā,
If anyone were to dissect it,
One who dismembered it,

Abbhantaramassa bāhiraṁ kayirā;
turning it inside out,
bringing the internal parts out,

Gandhassa asahamānā,
the unbearable stench
would not be able to endure its smell—

Sakāpi mātā jiguccheyya.
would disgust even their own mother.
even their own mother would be disgusted.

Khandhadhātuāyatanaṁ,
Rationally examining
The khandhas, elements, and sense domains,

Saṅkhataṁ jātimūlakaṁ dukkhaṁ;
the aggregates, elements, and sense fields
are conditioned, rooted in birth, suffering.

Yoniso anuvicinantī,
as conditioned, rooted in birth, suffering—
Pondering wisely,

Vāreyyaṁ kissa iccheyyaṁ.
why would I wish for marriage?
why would I wish to marry?

Divase divase tisatti,
Let three hundred sharp swords
If, day after day three hundred spears

Satāni navanavā pateyyuṁ kāyamhi;
fall on my body everyday!
would constantly attack the body,

Vassasatampi ca ghāto,
Even if the slaughter lasted 100 years
a hundred years of this torment

Seyyo dukkhassa cevaṁ khayo.
it’d be worth it if it led to the end of suffering.
would be good if then there was the end of suffering.

Ajjhupagacche ghātaṁ,
One who understands the Teacher’s words
I would consent to this torment,

Yo viññāyevaṁ satthuno vacanaṁ;
would put up with this slaughter:
as would anyone who has heard the Teacher’s words:

‘Dīgho tesaṁ saṁsāro,
‘Long for you is transmigration
‘Long is the cycle of birth and death

Punappunaṁ haññamānānaṁ’.
being killed time and time again.’
for those who are slain again and again.’

Devesu manussesu ca,
Among gods and humans,
Among Devas and among humans,

Tiracchānayoniyā asurakāye;
in the realm of animals or that of titans,
among animals and among asuras,

Petesu ca nirayesu ca,
among the ghosts or in the hells,
among petas and in the hell realms,

Aparimitā dissare ghātā.
endless killings are seen.
no limit to torment is seen.

Ghātā nirayesu bahū,
The hells are full of killing,
There is much torment in the hell realms,

Vinipātagatassa pīḷiyamānassa;
for the corrupt who have fallen to the underworld.
for those who are oppressed in the lower realms.

Devesupi attāṇaṁ,
Even among the gods there is no shelter,
Even among the Devas there is no safety,

Nibbānasukhā paraṁ natthi.
for no happiness excels extinguishment.
and no happiness higher than Nirvana.

Pattā te nibbānaṁ,
Those who are committed to the dispensation
Those who have attained Nirvana,

Ye yuttā dasabalassa pāvacane;
of him of the ten powers attain extinguishment.
committed to the words of the one who has ten powers;

Appossukkā ghaṭenti,
Living at ease, they apply themselves
Living at ease, they strive

Jātimaraṇappahānāya.
to giving up rebirth and death.
to abandon birth and death.

Ajjeva tātabhinikkha-
On this very day, dad, I shall renounce:
Today, father, I will leave behind

Missaṁ bhogehi kiṁ asārehi;
what’s to enjoy in hollow riches?
this worthless wealth.

Nibbinnā me kāmā,
I’m disillusioned with sensual pleasures,
I am disenchanted with sensual pleasures,

Vantasamā tālavatthukatā”.
they’re like vomit, made like a palm stump.”
I am at peace because I have renounced sensuality; it has been made like a palm-stump.”

Sā cevaṁ bhaṇati pitara-
As she spoke thus to her father,
As she said this to her father,

Manīkaratto ca yassa sā dinnā;
Anīkaratta, to whom she was betrothed,
Anīkaratta, to whom she had been engaged to be married,

Upayāsi vāraṇavate,
approached from Vāraṇavatī
approached Vāraṇavatī

Vāreyyamupaṭṭhite kāle.
at the time appointed for the marriage.
at the time arranged for the wedding.

Atha asitanicitamuduke,
Then Sumedhā took up a knife,
Then Sumedhā cut off her thick, soft, dark hair

Kese khaggena chindiya sumedhā;
and cut off her hair, so black, thick, and soft.
with a sword,

Pāsādaṁ pidahitvā,
Shutting herself in the longhouse,
closed the palace,

Paṭhamajjhānaṁ samāpajji.
she entered the first absorption.
and entered the first Jhāna.

Sā ca tahiṁ samāpannā,
And as she entered it there,
She had already entered it,

Anīkaratto ca āgato nagaraṁ;
Anīkaratta arrived at the city.
when Anīkaratta came to the town.

Pāsāde ca sumedhā,
Then in the longhouse, Sumedhā
Then in the palace, Sumedhā

Aniccasaññaṁ subhāveti.
well developed the perception of impermanence.
cultivated well the perception of impermanence.

Sā ca manasi karoti,
As she investigated in meditation,
As she fixed the mind intently on this,

Anīkaratto ca āruhī turitaṁ;
Anīkaratta quickly climbed the stairs.
Anīkaratta quickly ascended.

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

Katañjalī yācati sumedhaṁ.
he begged Sumedhā with joined palms:
in añjali, he implored Sumedhā:

“Rajje āṇādhanamissa-
“As a royal there is command, wealth, authority,
“As a queen there is authority, wealth, sovereignty,

Riyaṁ bhogā sukhā daharikāsi;
and the happiness of possessions.
fortune, and pleasure.

Bhuñjāhi kāmabhoge,
Enjoy sensual pleasures while you’re still young!
You are a young lady, enjoy sensual pleasures!

Kāmasukhā dullabhā loke.
Sensual pleasures are hard to find in the world!
Sensual pleasures are difficult to obtain in this world!

Nissaṭṭhaṁ te rajjaṁ,
I’ve handed royalty to you—
Royalty has been handed over to you:

Bhoge bhuñjassu dehi dānāni;
enjoy riches, give gifts!
enjoy wealth, give gifts!

Mā dummanā ahosi,
Don’t be sad;
Do not be down-hearted,

Mātāpitaro te dukkhitā”.
your parents are upset.”
your mother and father are suffering.”

Taṁ taṁ bhaṇati sumedhā,
Sumedhā, having no use for sensual pleasures,
Sumedhā, who had no need for sensual pleasures

Kāmehi anatthikā vigatamohā;
and having done away with delusion, <j>spoke right back:
and was free of delusion, said to him:

“Mā kāme abhinandi,
“Do not take pleasure in sensuality!
“Do not delight in sensual pleasures!

Kāmesvādīnavaṁ passa.
See the danger in sensual pleasures!
Look at the drawbacks of sensual pleasures!

Cātuddīpo rājā,
Mandhātā, king of four continents,
Mandhātā, king of four islands,

Mandhātā āsi kāmabhoginamaggo;
foremost in enjoying sensual pleasures,
embraced the path of enjoying sensuality.

Atitto kālaṅkato,
died unsated,
He died unsatisfied,

Na cassa paripūritā icchā.
his desires unfulfilled.
not with desires fulfilled.

Satta ratanāni vasseyya,
Were the seven jewels to rain from the sky
Even if the seven kinds of gems were to pour down from the sky

Vuṭṭhimā dasadisā samantena;
all over the ten directions,
like rain in all ten directions,

Na catthi titti kāmānaṁ,
there would be no sating of sensual pleasures:
not even then would there be satisfaction in sensual pleasures:

Atittāva maranti narā.
people die insatiable.
human beings die unsatisfied.

Asisūnūpamā kāmā,
Like a butcher’s knife and chopping board,
Sensual pleasures are like a knife on a butcher’s block,

kāmā sappasiropamā;
sensual pleasures are like a snake’s head.
sensual pleasures are like a snake’s head.

Ukkopamā anudahanti,
They burn like a fire-brand,
They burn like a torch,

aṭṭhikaṅkala sannibhā.
they resemble a skeleton.
they resemble a skeleton.

Aniccā adhuvā kāmā,
Sensual pleasures are impermanent and unstable,
Sensual pleasures are impermanent, unstable,

bahudukkhā mahāvisā;
they’re full of suffering, a terrible poison;
much suffering, highly poisonous;

Ayoguḷova santatto,
like a hot iron ball,
A heated iron ball,

aghamūlā dukhapphalā.
the root of misery, their fruit is pain.
the root of calamity, resulting in suffering.

Rukkhapphalūpamā kāmā,
Sensual pleasures are like fruits of a tree,
Sensual pleasures are like tree-fruit,

maṁsapesūpamā dukhā;
like scraps of meat, painful,
like a piece of meat, they are suffering;

Supinopamā vañcaniyā,
they trick you like a dream;
Sensual pleasures are deceitful as a dream,

kāmā yācitakūpamā.
sensual pleasures are like borrowed goods.
like borrowed goods.

Sattisūlūpamā kāmā,
Sensual pleasures are like swords and spears;
Sensual pleasures are like the stake of a spear,

rogo gaṇḍo aghaṁ nighaṁ;
a disease, a boil, misery and trouble.
a disease, an abscess, a calamity, an affliction.

Aṅgārakāsusadisā,
Like a pit of glowing coals,
Like a fire pit,

aghamūlaṁ bhayaṁ vadho.
the root of misery, fear and slaughter.
the root of calamity, fear, and distruction.

Evaṁ bahudukkhā kāmā,
Thus sensual pleasures have been explained
In this way sensual pleasures have been declared to bring much suffering,

akkhātā antarāyikā;
to be obstructions, so full of suffering.
and to be obstructive.

Gacchatha na me bhavagate,
Please leave! As for me,
Go, not to me, but to the Buddha!

vissāso atthi attano.
I have no trust in a new life.
My own confidence is in him.

Kiṁ mama paro karissati,
What can someone else do for me
What can another do for me,

Attano sīsamhi ḍayhamānamhi;
when their own head is burning?
when their own head is on fire?

Anubandhe jarāmaraṇe,
When stalked by old age and death,
When one is bound by birth and death,

Tassa ghātāya ghaṭitabbaṁ”.
you should strive to destroy them.”
one should strive for its end.”

Dvāraṁ apāpuritvānahaṁ,
She opened the door
After she opened the door,

Mātāpitaro anīkarattañca;
and saw her parents with Anīkaratta,
and saw mother, father, and Anīkaratta

Disvāna chamaṁ nisinne,
sitting crying on the floor.
sitting down on the ground crying,

Rodante idamavocaṁ.
And so she said this:
she said:

“Dīgho bālānaṁ saṁsāro,
“Transmigration is long for fools,
“Long is the cycle of birth and death for fools,

Punappunañca rodataṁ;
crying again and again <j>at that with no known beginning—
they cry again and again,

Anamatagge pitu maraṇe,
the death of a father,
without beginning or end for the death of the father,

Bhātu vadhe attano ca vadhe.
the killing of a brother or of themselves.
the death of the brother, and one’s own death.

Assu thaññaṁ rudhiraṁ,
Remember the ocean of tears, of milk, of blood—
Tears, mother’s milk, blood,

Saṁsāraṁ anamataggato saratha;
transmigration with no known beginning.
you move along in the cycle of birth and death without beginning or end.

Sattānaṁ saṁsarataṁ,
Remember the bones piled up
Bear in mind the pile of bones

Sarāhi aṭṭhīnañca sannicayaṁ.
by beings transmigrating.
of all these sentient beings going through one life after the other.

Sara caturodadhī,
Remember the four oceans
Bear in mind that all the tears, mother milk, and blood

Upanīte assuthaññarudhiramhi;
compared with tears, milk, and blood.
could fill the four oceans.

Sara ekakappamaṭṭhīnaṁ,
Remember bones piled up high as Mount Vipula
Bear in mind the pile of bones of one world cycle,

Sañcayaṁ vipulena samaṁ.
in the course of a single eon.
would be just as abundant.

Anamatagge saṁsarato,
Transmigration with no known beginning
Saṃsaric existence is without beginning or end,

Mahiṁ jambudīpamupanītaṁ;
is compared to this broad Black Plum Tree Land;
as vast as the land of Jampudīpa.

Kolaṭṭhimattaguḷikā,
if divided into lumps the size of jujube seeds,
Even if the earth was made into little balls the size of a jujube seed,

Mātā mātusveva nappahonti.
they’d still be fewer than his mother’s mothers.
it still would not add up to all the mothers among mothers.

Tiṇakaṭṭhasākhāpalāsaṁ,
Remember the grass, sticks, and leaves,
Bear in mind all the grass, wood, branches, and foliage,

Upanītaṁ anamataggato sara;
compare that with no known beginning:
carried along since beginningless time.

Caturaṅgulikā ghaṭikā,
if split into pieces four inches in size,
Even if they were made into twigs each only the size of four fingers,

Pitupitusveva nappahonti.
they’d still be fewer than his father’s fathers.
they would still not add up to all of fathers among fathers.

Sara kāṇakacchapaṁ pubba-
Remember the one-eyed turtle <j>and the yoke with a hole
Bear in mind the one-eyed turtle in the eastern sea,

Samudde aparato ca yugachiddaṁ;
blown in the ocean from east to west—
and, far away, a block of wood with a hole in it;

Siraṁ tassa ca paṭimukkaṁ,
sticking the head in the hole
the chance of gaining a human rebirth

Manussalābhamhi opammaṁ.
is a metaphor for gaining a human birth.
is like the chance of putting one’s head through that hole.

Sara rūpaṁ pheṇapiṇḍopa-
Remember the form of this unlucky body,
Bear in mind the form of this miserable body,

Massa kāyakalino asārassa;
insubstantial as a lump of foam.
without any substance, like a lump of foam.

Khandhe passa anicce,
See the aggregates as impermanent,
See the khandhas as impermanent,

Sarāhi niraye bahuvighāte.
remember the hells so full of distress.
bear in mind that there is much agony in hell.

Sara kaṭasiṁ vaḍḍhente,
Remember those swelling the charnel grounds
Bear in mind those filling up the cemetery,

Punappunaṁ tāsu tāsu jātīsu;
again and again in life after life.
again and again, in all those lives.

Sara kumbhīlabhayāni ca,
Remember the danger of gharials!
Bear in mind the danger of crocodiles,

Sarāhi cattāri saccāni.
Remember the four truths!
and bear in mind the four truths.

Amatamhi vijjamāne,
When freedom from death is there to be found,
Knowing about the deathless,

Kiṁ tava pañcakaṭukena pītena;
why would you drink the five bitter poisons?
why would you indulge in the five bitter drinks?

Sabbā hi kāmaratiyo,
For all erotic delights
For all delight in sensual pleasures,

Kaṭukatarā pañcakaṭukena.
are so much more bitter than them.
is more bitter than the five bitter drinks.

Amatamhi vijjamāne,
When freedom from death is there to be found,
Knowing about the deathless,

Kiṁ tava kāmehi ye pariḷāhā;
why would you burn for sensual pleasures?
why would you set yourself on fire with sensual pleasures?

Sabbā hi kāmaratiyo,
For all erotic delights
For all delight in sensual pleasures

Jalitā kuthitā kampitā santāpitā.
are burning, boiling, bubbling, seething.
is burning, boiling, trembling, aglow.

Asapattamhi samāne,
When there is freedom from enmity,
When one can be without enmity,

Kiṁ tava kāmehi ye bahusapattā;
why would you want your enemy, sensual pleasures?
why would you want the many enemies that come with sensual pleasures?

Rājaggicoraudakappiyehi,
Like kings, fire, robbers, flood, <j>and people you dislike,
Like rulers, fires, thieves, and other unpleasant things,

Sādhāraṇā kāmā bahusapattā.
sensual pleasures are very much your enemy.
sensual pleasures are common and bring many enemies.

Mokkhamhi vijjamāne,
When liberation is there to be found,
Knowing freedom,

Kiṁ tava kāmehi yesu vadhabandho;
what good are sensual pleasures that kill and bind?
why would you want the imprisonment of sensual pleasures?

Kāmesu hi asakāmā,
For though unwilling, <j>when sensual pleasures are there,
For sensual pleasures are undesirable

Vadhabandhadukhāni anubhonti.
they are subject to the pain of killing and binding.
and result in the suffering of imprisonment.

Ādīpitā tiṇukkā,
As a blazing grass torch
As a blazing grass torch

Gaṇhantaṁ dahanti neva muñcantaṁ;
burns one who grasps it without letting go,
burns one who holds it and does not let it go,

Ukkopamā hi kāmā,
sensual pleasures are like a grass torch,
sensual pleasures are like a torch:

Dahanti ye te na muñcanti.
burning those who do not let go.
they burn the one who does not let go of them.

Mā appakassa hetu,
Don’t give up abundant happiness
Do not renounce abundant happiness

Kāmasukhassa vipulaṁ jahī sukhaṁ;
for the trivial joys of sensual pleasure.
for the sake of the minute happiness of sensual pleasure.

Mā puthulomova baḷisaṁ,
Don’t fret later,
Do not be like the fish who swallows the hook,

Gilitvā pacchā vihaññasi.
like a catfish on a hook.
and is then slain.

Kāmaṁ kāmesu damassu,
Deliberately control yourself <j>among sensual pleasures!
One should willingly train oneself in regards to sensual pleasures.

Tāva sunakhova saṅkhalābaddho;
You’re like a dog fixed to a chain:
You are like a dog bound by a chain:

Kāhinti khu taṁ kāmā,
sensual pleasures will surely devour you
sensual pleasures will attack you

Chātā sunakhaṁva caṇḍālā.
as hungry corpse-workers would a dog.
like hungry savages would a dog.

Aparimitañca dukkhaṁ,
Harnessed to sensual pleasure,
Yoked to sensual pleasure,

Bahūni ca cittadomanassāni;
you undergo endless pain,
you will experience unlimited suffering,

Anubhohisi kāmayutto,
along with much mental anguish:
and much mental distress.

Paṭinissaja addhuve kāme.
relinquish sensual pleasures, they don’t last!
Give up these unstable sensual pleasures!

Ajaramhi vijjamāne,
When the unaging is there to be found,
When there is the undecaying,

Kiṁ tava kāmehi yesu jarā;
what good are sensual pleasures in which is old age?
why would you want sensual pleasures, which are subject to decay?

Maraṇabyādhigahitā,
All rebirths everywhere
All rebirths in all places are

Sabbā sabbattha jātiyo.
are bonded to death and sickness.
seized by death and sickness.

Idamajaramidamamaraṁ,
This is freedom from old age, freedom from death!
This is non-decay, this is non-death,

Idamajarāmaraṁ padamasokaṁ;
This is freedom from old age and death, the sorrowless state!
this is non-decay and non-death, the path of sorrowlessness.

Asapattamasambādhaṁ,
Free of enmity, unconstricted,
Without enmity, unobstructed,

Akhalitamabhayaṁ nirupatāpaṁ.
faultless, fearless, without tribulations.
unfaltering, fearless, not afflicted.

Adhigatamidaṁ bahūhi,
This freedom from death has been realized by many;
Attained by many,

Amataṁ ajjāpi ca labhanīyamidaṁ;
even today it can be obtained
the deathless state even today can be obtained in this way:

Yo yoniso payuñjati,
by those who rationally apply themselves;
it is possible by whomever wisely commits themselves,

Na ca sakkā aghaṭamānena”.
but it’s impossible if you don’t try.”
but not without striving.”

Evaṁ bhaṇati sumedhā,
So said Sumedhā,
Thus spoke Sumedhā,

Saṅkhāragate ratiṁ alabhamānā;
lacking delight in conditioned things.
without desire for any conditioned things.

Anunentī anikarattaṁ,
Soothing Anīkaratta,
Teaching Anīkaratta in this way,

Kese ca chamaṁ khipi sumedhā.
Sumedhā cast her hair on the ground.
Sumedhā threw her hair on the ground.

Uṭṭhāya anikaratto,
Standing up, Anīkaratta
Anīkaratta stood up and,

Pañjaliko yācatassā pitaraṁ so;
raised his joined palms to her father and begged:
with hands in añjali, implored her father:

“Vissajjetha sumedhaṁ,
“Let go of Sumedhā, so that she may go forth!
“Set free Sumedhā,

Pabbajituṁ vimokkhasaccadassā”.
She will see the truth of liberation.”
to go forth for liberation and seeking truth.”

Vissajjitā mātāpitūhi,
Released by her mother and father,
Released by mother and father,

pabbaji sokabhayabhītā;
she went forth, afraid of grief and fear.
she went forth, leaving behind fear and sorrow.

Cha abhiññā sacchikatā,
While still a trainee nun <j>she realized the six direct knowledges,
She realized the six special knowledges,

aggaphalaṁ sikkhamānāya.
along with the highest fruit.
the highest fruit for one who is training.

Acchariyamabbhutaṁ taṁ,
The extinguishment of the princess
Wonderful and extraordinary

Nibbānaṁ āsi rājakaññāya;
was incredible and amazing;
was the Nirvana of the princess.

Pubbenivāsacaritaṁ,
on her deathbed, she declared
This is a story of some of her past lives

Yathā byākari pacchime kāle.
her several past lives.
that was explained near the end of her life:

“Bhagavati koṇāgamane,
“In the time of the Buddha Koṇāgamana,
“In the Buddha Koṇāgamana’s time,

Saṅghārāmamhi navanivesamhi;
we three friends gave the gift
in a new settlement in the Saṅgha’s park,

Sakhiyo tisso janiyo,
of a newly-built dwelling
myself and three friends,

Vihāradānaṁ adāsimha.
in the Saṅgha’s monastery.
gave the gift of a monastic dwelling.

Dasakkhattuṁ satakkhattuṁ,
Ten times, a hundred times,
Ten times, a hundred times,

Dasasatakkhattuṁ satāni ca satakkhattuṁ;
a thousand times, ten thousand times,
hundred and hundreds of times,

Devesu uppajjimha,
we were reborn among the gods,
I was born as a Deva,

Ko pana vādo manussesu.
let alone among humans.
not to mention among humans.

Devesu mahiddhikā ahumha,
We were mighty among the gods,
When we were amongst the devas we had great psychic power,

Mānusakamhi ko pana vādo;
let alone among humans!
not to mention among humans.

Sattaratanassa mahesī,
I was queen to a king with the seven treasures—
I was a queen of seven jewels,

Itthiratanaṁ ahaṁ āsiṁ.
I was the treasure of a wife.
a woman like a jewel.

So hetu so pabhavo,
That was the cause, that the origin, that the root,
This is the cause, the origin,

Taṁ mūlaṁ sāva sāsane khantī;
that was the acceptance of the dispensation;
and root of my acceptance of the teachings.

Taṁ paṭhamasamodhānaṁ,
that first meeting culminated in extinguishment
That was my first contact,

Taṁ dhammaratāya nibbānaṁ.
for one delighting in the teaching.
enjoying the Dhamma and Nirvana.

Evaṁ karonti ye sadda-
So say those who have faith in the words
This is how they act, those who have faith

Hanti vacanaṁ anomapaññassa;
of the one unrivaled in wisdom.
in the words of superior wisdom.

Nibbindanti bhavagate,
They’re disillusioned with being reborn,
They are disenchanted with states of existence,

Nibbinditvā virajjantī”ti.
and being disillusioned they become dispassionate.”
and after becoming disenchanted, they become dispassionate.”

Itthaṁ sudaṁ sumedhā therī gāthāyo abhāsitthāti.
That is how these verses were recited by the senior nun Sumedhā.
Thus Sumedhā the Elder spoke these verses.

Mahānipāto niṭṭhito.
The Great Chapter is finished.

Samattā therīgāthāyo
Complete is the Therīgathā.

Gāthāsatāni cattāri,

asīti puna cuddasa;

Theriyekuttarasatā,

sabbā tā āsavakkhayāti.

Therīgāthāpāḷi niṭṭhitā.
The Verses of the Senior Nuns are finished.
The Verses of the Elder Bhikkhunīs are finished.