Therīgāthā (Psalms of the Sisters)

After hearing his words, I happily did his bidding. I’ve attained the three knowledges and fulfilled the Buddha’s instructions.

Relishing is banished in every respect, and the mass of darkness is shattered. So know this, Wicked One: you’re beaten, terminator!”

“A nun accomplished in ethics, her sense faculties well-restrained, would realize the peaceful state, so delectable and nutritious.”

“There are the gods of the thirty-three, <j>and those of Yama; also the Joyful Deities, the gods who love to create, and the gods who control what is created by others. Set your heart on such places, where you used to live.”

“The gods of the thirty-three, <j>and those of Yama; also the Joyful Deities, the gods who love to create, and the gods who control what is created by others—

time after time, life after life, are governed by substantial reality. They haven’t passed beyond substantial reality, those who transmigrate through birth and death.

All the world is on fire, all the world is alight, all the world is ablaze, all the world is rocking.

The Buddha taught me the Dhamma, unshakable, incomparable, not frequented by ordinary people; my mind adores that place.

After hearing his words, I happily did his bidding. I’ve attained the three knowledges, and fulfilled the Buddha’s instructions.

Relishing is banished in every respect, and the mass of darkness is shattered. So know this, Wicked One: you’re beaten, terminator!”

“Vaḍḍha, please never ever get snarled in the world. My child, do not partake in suffering again and again.

For happy dwell the sages, Vaḍḍha, unstirred, their doubts cut off, cooled and tamed, and free of defilements.

Vaḍḍha, foster the path that the seers have walked, for the attainment of vision, and for making an end of suffering.”

“Mother, you speak with such assurance to me on this matter. My dear mom, I can’t help thinking that no snarls are found in you.”

“Vaḍḍha, not a jot or a skerrick of snarl is found in me for any conditions at all, whether low, high, or middling.

All defilements are ended for me, meditating and diligent. I’ve attained the three knowledges and fulfilled the Buddha’s instructions.”

“Oh so excellent was the goad my mother spurred me with! Owing to her compassion, she spoke verses on the ultimate goal.

On hearing her words, advised by my mother, I was struck with righteous urgency for the sake of sanctuary from the yoke.

Striving, resolute, tireless all day and night, urged on by my mother, I realized supreme peace.

“Pointing out how the world works, the sages have praised good friendship. Associating with good friends, even a fool becomes astute.

Associate with true persons, for that is how wisdom grows. Should you associate with true persons, you would be freed from all suffering.

And you would understand suffering, its origin and cessation, the eightfold path, and so the four noble truths.”

“‘A woman’s life is painful,’ explained the Buddha, <j>guide for those fit to train, ‘and for a co-wife it’s especially so. After giving birth just once,

some women even cut their own throat, while delicate ladies take poison. Being guilty of killing a person, they both undergo ruin.’”

“I was on the road, near to giving birth, when I saw my husband dead. I gave birth there on the road before I’d reached my own house.

My two children have died, and on the road my husband lies dead—<j>oh woe is me! Mother, father, and brother all burning up on the same pyre.”

“Oh woe is you whose family is lost, the suffering you have undergone has no measure; you have been shedding tears for many thousands of lives.”

“While staying in the charnel ground, I saw my son’s flesh being eaten. With my family destroyed, condemned by all, and my husband dead, I realized freedom from death.

I’ve developed the noble eightfold path leading to freedom from death. I’ve realized extinguishment, as seen in the mirror of the Dhamma.

I’ve plucked out the dart, laid down the burden, <j>and done what needed to be done.” The senior nun Kisāgotamī, her mind released, said this.

“The two of us were co-wives, though we were mother and daughter. I was struck with a sense of urgency, so astonishing and hair-raising!

Curse those filthy sensual pleasures, so nasty and thorny, where we, both mother and daughter, had to be co-wives together.

Seeing the danger in sensual pleasures, seeing renunciation as sanctuary, I went forth in Rājagaha from the lay life to homelessness.

I know my past lives; my clairvoyance is clarified; I encompass the minds of others; my clairaudience is purified;

I’ve realized the psychic powers, and attained the ending of defilements. I’ve realized the six kinds of direct knowledge, and fulfilled the Buddha’s instructions.

I created a four-horsed chariot using my psychic powers. Then I bowed at the feet of the Buddha, the glorious protector of the world.”

“You’ve come to this sal tree all crowned with flowers, and stand at its root all alone. But you have no male companion with you— silly girl, aren’t you afraid of rascals?”

“Even if 100,000 rascals like this were to gang up, I’d stir not a hair nor tremble. What could you do to me all alone, Māra?

I’ll vanish, or I’ll enter your belly; I could stand between your eyebrows and you still wouldn’t see me.

I’m the master of my own mind, I’ve developed the bases of psychic power well. I’ve realized the six kinds of direct knowledge, and fulfilled the Buddha’s instructions.

Sensual pleasures are like swords and spears; the aggregates are their chopping block. What you call erotic delight is now no delight for me.

Relishing is banished in every respect, and the mass of darkness is shattered. So know this, Wicked One: you’re beaten, terminator!”

“I used to be a water-carrier. Even when it was cold, I would always plunge into the water, afraid of my masters’ beatings, harassed by fear of abuse and anger.

Brahmin, what are you afraid of, that you always plunge into the water, your limbs trembling in the freezing cold?”

“Oh, but you already know, Madam Puṇṇikā, when you ask me: I am doing good deeds, to ward off the wickedness I have done.

Whosoever young or old performs a wicked deed, by ablution in water they are released from their wicked deed.”

“Who on earth told you this, one ignoramus to another: ‘Actually, by ablution in water one is released from a wicked deed.’

Would not they all go to heaven, then: all the frogs and the turtles, dragons, dolphins, and other water-dwellers too?

Butchers of sheep and pigs, fishermen, animal trappers, bandits, executioners, and others of evil deeds: by ablution in water they too would be released from their wicked deeds.

If these rivers had carried away your bad deeds in the past, they would also carry away your good deeds, from which you’d be prevented.

Brahmin, the thing that you are afraid of, when you always plunge into the water, do not do that very thing, don’t let the cold harm your skin.”

“I have been on the wrong path, and you’ve guided me to the noble path. Madam, I give to you this ablution cloth.”

“Keep the cloth for yourself, I do not want it. If you fear suffering, if you don’t like suffering,

then don’t do bad deeds either openly or in secret. If you should do a bad deed, or you’re doing one now,

you won’t be freed from suffering, though you fly away and flee. If you fear suffering, if you don’t like suffering,

go for refuge to the Buddha, the unaffected, to his teaching and to the Saṅgha. Undertake the precepts, that will be good for you.”

“I go for refuge to the Buddha, the unaffected, to his teaching and to the Saṅgha. I undertake the precepts, that will be good for me.

I used to be brahmin only by kin, today I truly am a brahmin! Master of the three knowledges, <j>accomplished in wisdom, I’m a scholar, a bathed initiate.”

My hair was as black as bees, graced with curly tips; now old, it has become like hemp bark— the word of the truthful one is confirmed.

Crowned with flowers, my head was as fragrant as a perfume box; now old, it smells like dog fur— the word of the truthful one is confirmed.

My hair was as thick as a well-planted forest, it shone, parted with brush and pins; now old, it’s patchy and sparse— the word of the truthful one is confirmed.

With plaits of black and ribbons of gold, it was so pretty, graced with braids; now old, my head’s gone bald— the word of the truthful one is confirmed.

My eyebrows used to look so nice, like crescents painted by an artist; now old, they droop with wrinkles— the word of the truthful one is confirmed.

My eyes shone brilliant as gems, wide and indigo; ruined by age, they shine no more— the word of the truthful one is confirmed.

My nose was like a perfect peak, lovely in my bloom of youth; now old, it’s shriveled like a pepper; the word of the truthful one is confirmed.

My ear-lobes were so pretty, like lovingly crafted bracelets; now old, they droop with wrinkles— the word of the truthful one is confirmed.

My teeth used to be so pretty, bright as a jasmine flower; now old, they’re broken and yellow— the word of the truthful one is confirmed.

My singing was sweet as a cuckoo wandering in the forest groves; now old, it’s patchy and croaking— the word of the truthful one is confirmed.

My neck used to be so pretty, like a polished shell of conch; now old, it’s bowed and bent— the word of the truthful one is confirmed.

My arms used to be so pretty, like rounded cross-bars; with age, they wrinkle and sag as a patala tree— the word of the truthful one is confirmed.

My hands used to be so pretty, graced with lovely golden rings; now old, they’re like red radishes— the word of the truthful one is confirmed.

My breasts were both once so pretty, swelling, round, close-set, and perky; now they droop like water bags— the word of the truthful one is confirmed.

My body used to be so pretty, like a polished slab of lustrous gold; now it’s covered with delicate wrinkles— the word of the truthful one is confirmed.

Both my thighs used to be so pretty, like an elephant’s trunk; now old, they’re like bamboo— the word of the truthful one is confirmed.

My calves used to be so pretty, graced with cute golden anklets; now old, they’re like sesame sticks— the word of the truthful one is confirmed.

Both my feet used to be so pretty, plump as if with cotton-wool; now old, they’re cracked and wrinkly— the word of the truthful one is confirmed.

This bag of bones once was such, but now it’s withered, home to so much pain; like a house in decay with plaster crumbling— the word of the truthful one is confirmed.

“You fell asleep saying ‘ascetics’; you woke up saying ‘ascetics’; you only praise ascetics, madam— surely you’ll become an ascetic.

You provide ascetics with abundant food and drink. I ask you now, Rohiṇī: why do you like ascetics?

They don’t like to work, they’re lazy, they live on charity; always on the lookout, greedy for sweets— so why do you like ascetics?”

“Dad, for a long time now you’ve questioned me about ascetics. I shall extol for you their wisdom, ethics, and vigor.

They like to work, they’re not lazy; by giving up greed and hate, they do the best kind of work— that’s why I like ascetics.

As for the three roots of evil, by pure deeds they shake them off. They have given up all wickedness— that’s why I like ascetics.

Their bodily actions are pure; their actions of speech likewise; their actions of mind are pure— that’s why I like ascetics.

Immaculate as a conch-shell, they’re pure inside and out, full of bright qualities— that’s why I like ascetics.

They’re learned and memorize the teaching, noble, living righteously, teaching the text and its meaning: that’s why I like ascetics.

They’re learned and memorize the teaching, noble, living righteously, unified in mind, and mindful— that’s why I like ascetics.

Traveling afar, and mindful, thoughtful in counsel, not restless, they understand the end of suffering— that’s why I like ascetics.

When they leave a village, they don’t look back with longing, but proceed without concern— that’s why I like ascetics.

They hoard no goods in storerooms, nor in pots or baskets. They seek food prepared by others— that’s why I like ascetics.

They don’t receive gold coins, or gold or silver; feeding on whatever comes that day, that’s why I like ascetics.

They have gone forth from different families, even different countries, and yet they all love one another— that’s why I like ascetics.”

“Dear Rohinī, it was truly for our benefit that you were born in our family! You have faith and such keen respect for the Buddha, his teaching, and the Saṅgha.

For you understand this supreme field of merit. These ascetics will henceforth receive our religious donation, too.

For there we will place our sacrifice, and it shall be abundant.” “If you fear suffering, if you don’t like suffering,

go for refuge to the Buddha, the unaffected, to his teaching and to the Saṅgha. Undertake the precepts, that will be good for you.”

“I go for refuge to the Buddha, the unaffected, to his teaching and to the Saṅgha. I undertake the precepts, that will be good for me.

I used to be brahmin only by kin, now I genuinely am a brahmin. Master of the three knowledges, I’m a scholar, a knowledge master, a bathed initiate.”

“Once I carried a hermit’s staff, but these days I hunt deer. My desires have made me unable to cross from the awful marsh to the far shore.

Thinking me so in love with her, Cāpā kept our son happy. Having cut Cāpā’s bond, I’ll go forth once again.”