sutta » kn » thig » Therīgāthā 16.1

Sumedhātherīgāthā

Verses of the Elder Sumedhā Sumedhā

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Rājā anīkaratto,
King Anīkaratta is handsome
King Anīkaratta the handsome

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Kheḷassuccārassava,
in this putrid body
this rotting body

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Upayāsi vāraṇavate,
approached Vāraṇavatī
approached from Vāraṇavatī

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

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

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

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

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

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

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

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

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

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

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

Maṇikanakabhūsitaṅgo,
With limbs adorned with gold and gems,
His limbs adorned with gems and gold,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Atitto kālaṅkato,
He died unsatisfied,
died unsated,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Mahiṁ jambudīpamupanītaṁ;
as vast as the land of Jampudīpa.
is compared to this broad land of India;

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Sabbā hi kāmaratiyo,
For all delight in sensual pleasures,
For every enjoyment of sensual pleasures

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

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

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

Sabbā hi kāmaratiyo,
For all delight in sensual pleasures
For every enjoyment of sensual pleasures

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Maraṇabyādhigahitā,
All rebirths in all places are
All rebirths everywhere

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Acchariyamabbhutaṁ taṁ,
Wonderful and extraordinary
The extinguishment of the princess

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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