3.
The Book of the Threes
1.
Commentary on the Verses of the Other Elder Nun Sāmā
39-41.
In the Book of Threes, the verse beginning with "Twenty-five years" is the verse of another elder nun, Sāmā.
This one too, having formed aspirations under former Buddhas, accumulating wholesome action as a decisive support for the end of the round of rebirths in this and that existence, in the time of the Blessed One Vipassī, was reborn in the realm of kinnaras on the bank of the river Candabhāgā.
She there, devoted to amusement, wandered about together with the kinnaras.
Then one day the Teacher, for the purpose of planting a wholesome seed for her, having gone there, walked up and down on the riverbank.
She, having seen the Blessed One, full of mirth, having taken sal flowers, having gone to the Teacher's presence, having paid homage, venerated the Blessed One with those flowers.
She, by that meritorious action, wandering in the round of rebirths among gods and humans, in this arising of a Buddha, having been reborn in a family home in Kosambī, having come of age, having become a companion of Sāmāvatī, when she had died, with a sense of urgency arisen, having gone forth, not having obtained concentration of mind for twenty-five years, in the time of old age, having received the exhortation of the Fortunate One, having developed insight, attained arahantship together with the analytical knowledges.
Therefore it was said in the Apadāna -
I saw the god of gods, the lord of men walking up and down.
The great hero sniffed at the sal flower with divine fragrance.
The great hero sniffed at it while I was looking on then.
Having gladdened my own mind, I then ascended the mountain.
I do not know of an unfortunate realm, this is the fruit of honouring the Buddha.
But having attained arahantship, having reviewed her own practice, by way of an inspired utterance -
39.
I do not know of having attained tranquillity of mind at any time.
40.
Then I attained religious emotion, having remembered the Conqueror's Dispensation.
41.
The elimination of craving has been attained, the Buddha's teaching has been fulfilled;
Today is my seventh night, since when craving was dried up."
He spoke these verses.
Therein, "tranquillity of mind" means the appeasement of mind, the concentration of serenity of mind, path, and fruition - this is the meaning.
"Thereby" means therefore, because of the inability to bring the mind under control. "Attained religious emotion" means even while the Teacher was still living, being unable to bring the task of one gone forth to its summit, thinking "How shall I bring it to completion afterwards?" I attained religious emotion, the terror of knowledge. "Having remembered the Conqueror's Dispensation" means having recollected the Teacher's exhortation such as the simile of the blind turtle and so on. The remainder is according to the method already stated.
The commentary on the verses of the other elder nun Sāmā is completed.
2.
Commentary on the Verses of the Elder Nun Uttamā
42-44.
The verse beginning with "Four times, five times" is the verse of the excellent elder nun.
This one too, having formed aspirations under former Buddhas, accumulating wholesome action as a decisive support for the end of the round of rebirths in this and that existence, in the time of the Blessed One Vipassī, was reborn as a household slave girl in the home of a certain householder in the city of Bandhumatī.
She, having come of age, lived performing service for her masters.
And at that time King Bandhuma, on the full moon day, having become an observer of the Observance, before the meal having given gifts, after the meal having gone, listens to the Teaching.
Then the public, just as the king proceeds, in the same way on the full moon day, having undertaken the Observance factors, they carry on.
Then this occurred to that slave girl -
"Now indeed the great king and the public, having undertaken the Observance factors, carry on; what if I were to undertake the Observance morality on Observance days and carry on."
She, doing so, having observed the completely pure Observance morality, was reborn among the Tāvatiṃsa gods, wandering again and again only in fortunate destinations, in this arising of a Buddha, having been reborn in a millionaire's family in Sāvatthī, having attained discretion, having heard the Teaching in the presence of the Elder Nun Paṭācārā, having gone forth, having established insight, she was not able to bring it to its culmination.
The Elder Nun Paṭācārā, having known the disposition of her mind, gave exhortation.
She, having stood firm in her exhortation, together with the analytical knowledges, attained arahantship.
Therefore it was said in the Apadāna -
On the full moon day, he observed the Observance.
Having seen the army with its king, thus I reflected then.
Surely that action was fruitful, the crowd of people was glad.
Having gladdened the mind, I observed the Observance.
By that well-done action, I went to Tāvatiṃsa.
Endowed with excellent pinnacle buildings, well adorned with great seats.
Surpassing other gods, I outshine them always.
I attained the status of chief queen of sixty-three universal monarchs.
Everywhere I am the noble one, this is the fruit of the Observance.
I obtain all this indeed, this is the fruit of the Observance.
And made of coral, I obtain all.
And very costly garments, I obtain all.
All this one would obtain, this is the fruit of the Observance.
All this one would obtain, this is the fruit of the Observance.
All this one would obtain, this is the fruit of the Observance.
Before a fortnight had passed, I attained arahantship.
With all mental corruptions eliminated, there is now no more rebirth.
I do not know of an unfortunate realm, this is the fruit of the Observance.
But having attained arahantship, having reviewed her own practice, by way of an inspired utterance -
42.
Not having gained peace of mind, not having control over my mind.
43.
She taught me the Teaching, the aggregates, sense bases, and elements.
44.
For seven days in a single cross-legged posture, I sat, endowed with joy and happiness;
On the eighth day I stretched out my feet, having shattered the mass of darkness."
He spoke these verses.
Therein, "I approached a nun, who was trustworthy to me" means she who was to be trusted by me, whose words were trustworthy, that nun I approached, I went to; it refers to the Elder Nun Paṭācārā by way of faith. "That nun approached, who was my accomplisher" is also a reading. That nun Paṭācārā out of compassion approached me, she who was the accomplisher of my own welfare - this is the meaning. "She taught me the Teaching, the aggregates, sense bases, and elements" means that Elder Nun Paṭācārā, having classified and shown the aggregates and so on thus: "these are the five aggregates, these are the twelve sense bases, these are the eighteen elements," taught the Teaching to me.
"Having heard the Teaching from her" means having heard, in the presence of that elder nun who had attained the analytical knowledges, the subtle and refined insight teaching taught preceded by the classification of the aggregates and so on, leading to the noble path. "As she instructed me" means that elder nun, just as she instructed me, exhorted me, so practising, having brought the practice to its culmination, even so for seven days I sat in a single cross-legged posture. How? "Endowed with joy and happiness" means possessed of the joy and happiness born of meditative absorption. "On the eighth day I stretched out my feet, having shattered the mass of darkness" means having shattered completely the mass of delusion by the highest path, on the eighth day, breaking the cross-legged posture, I stretched out my feet. This itself was her declaration of final liberating knowledge.
The commentary on the verses of the elder nun Uttamā is completed.
3.
Commentary on the Verses of the Other Elder Nun Uttamā
45-47.
The verses of another elder nun, Uttamā, beginning with "These seven factors of enlightenment."
This one too, having formed aspirations under former Buddhas, accumulating wholesome action as a decisive support for the end of the round of rebirths in this and that existence, in the time of the Blessed One Vipassī, was reborn as a household slave girl in the city of Bandhumatī.
She, one day, having seen a certain elder who had eliminated the mental corruptions, a disciple of the Teacher, walking for almsfood, with a gladdened mind, gave three sweet-meats.
She, by that meritorious action, wandering in the round of rebirths among gods and humans, in this arising of a Buddha, having been reborn in a wealthy brahmin family in a certain place in the Kosala country, having attained discretion, having heard the Teaching in the presence of the Teacher who was wandering on a journey through the country, having gained faith, having gone forth, before long attained arahantship together with the analytical knowledges.
Therefore it was said in the Apadāna -
Having taken my share, I went as a water carrier.
With a confident mind, glad, I gave sweet-meats for thirteen days.
For ninety-one cosmic cycles, I do not go to the nether world.
Having given three sweet-meats, I have attained the unshakeable state.
But having attained arahantship, having reviewed her own practice, by way of an inspired utterance -
45.
All of them were developed by me, as taught by the Buddha.
46.
A legitimate daughter of the Buddha, always delighting in Nibbāna.
47.
The cycle of birth and wandering is eliminated, there is now no more rebirth."
He spoke these verses.
Therein, "of emptiness and the signless, I am an obtainer at will" means I am an obtainer at will of the emptiness attainment and the signless attainment; therein, whatever attainment I wish to enter, wherever, whenever, that very attainment, there, then, having entered upon it, I dwell - this is the meaning. For even though for any path whatsoever named emptiness, desireless, and so on, the threefold fruition distinguished as emptiness and so on comes to be. But this elder nun enters only upon the emptiness and signless attainment. Therefore it was said - "Of emptiness and the signless, I am an obtainer at will." Or this was said mostly. Others say this is merely an illustration.
"Those that are divine and those that are human" means whatever objective sensual pleasures included in the heavenly world and those included in the human world - all of them have been completely cut off by me through the abandoning of desire and lust bound to them, made unworthy of enjoyment. For it is said - "A monk who has eliminated the mental corruptions is incapable, friend, of consuming sensual pleasures. Just as formerly when he was a householder." The remainder is according to the method already stated.
The commentary on the verses of the other elder nun Uttamā is completed.
4.
Commentary on the Verses of the Elder Nun Dantikā
48-50.
The verses of the elder nun Dantikā beginning with "Having come out from the day residence."
This one too, having formed aspirations under former Buddhas, accumulating wholesome action as a decisive support for the end of the round of rebirths in this and that existence, in a time void of a Buddha, was reborn in the realm of kinnaras on the bank of the river Candabhāgā.
She, one day, playing together with the kinnaras, wandering about, saw a certain Individually Enlightened One seated for the day's abiding at the root of a certain tree.
Having seen him, with a gladdened mind, having approached, having made an offering with sal flowers, having paid homage, she departed.
She, by that meritorious action, wandering in the round of rebirths among gods and humans, in this arising of a Buddha, having been reborn in the house of the royal chaplain brahmin of the king of Kosala in Sāvatthī, having attained discretion, having gained faith at the acceptance of the Jeta Grove, having become a female lay follower, afterwards having gone forth in the presence of Mahāpajāpati Gotamī, while dwelling in Rājagaha, one day, after the meal, having ascended Vulture's Peak, seated for the day's abiding, having seen an elephant stretching out its foot for the elephant driver to mount, having made that very thing her object, having developed insight, attained arahantship together with the analytical knowledges.
Therefore it was said in the Apadāna -
I saw the stainless Buddha, the Self-Become One, the unconquered.
Having taken a sal garland, I venerated the Self-Become One.
Having abandoned the kinnarī body, I went to Tāvatiṃsa.
What is wished for by my mind, arises as desired.
Having become as if gathered, I wander in the round of rebirths from existence to existence.
Worthy of veneration am I today, in the Sakyan son's Dispensation.
With all mental corruptions eliminated, there is now no more rebirth.
I do not know of an unfortunate realm, this is the fruit of the sal garland.
But having attained arahantship, having reviewed her own practice, filled with joy and happiness, by way of an inspired utterance -
48.
I saw an elephant that had plunged in and emerged, on the riverbank.
49.
The elephant stretched out its foot, the man mounted the elephant.
50.
Thereupon I concentrated my mind, indeed having gone to the forest for that reason." - He spoke these verses.
Therein, "an elephant that had plunged in and emerged" means a noble elephant, having made a plunge into the river, having plunged in, then come out from there. Or the reading is "ogayha muttiṇṇa." The syllable "ma" serves as a word-connector. "I saw on the riverbank" means I beheld on the bank of the river Candabhāgā.
"What were they doing?" - to show this, "a man" and so on was said. Therein, "requests 'give your foot'" means "give your foot" - he gives a signal to stretch out the foot for the purpose of mounting the back; indeed, giving a signal as previously trained, here he is said to "request."
"Having seen the untamed one tamed" means one previously untamed by nature, now having undergone the taming and training by the elephant trainer through elephant training. What kind of tamed? "Come under the control of human beings" - the explanation is: having seen whatever human beings command, that and that. "Thereupon I concentrated my mind, indeed having gone to the forest for that reason" - "khalu" is an indeclinable particle in the sense of emphasis. Thereupon, after seeing the elephant, having gone to the forest, the wilderness, by reason of that action of the elephant which was the cause, I concentrated my mind indeed. How? "Even this elephant, an animal, has come to taming through the influence of the elephant tamer; why should the mind of one who has become a human being not come to taming through the influence of the Teacher, the tamer of persons?" - with a sense of urgency arisen, having developed insight, through the concentration of the highest path, I concentrated my mind; by perpetual concentration, I exhausted the mental defilements in every respect - this is the meaning.
The commentary on the verses of the elder nun Dantikā is concluded.
5.
Commentary on the Verses of the Elder Nun Ubbirī
51-53.
The verses of the elder nun Ubbirī beginning with "Mother, Jīvā."
This one too, having formed aspirations under former Buddhas, accumulating wholesome action as a decisive support for the end of the round of rebirths in this and that existence, in the time of the Blessed One Padumuttara, having been reborn in a family home in the city of Haṃsavatī, having attained discretion, one day, when her mother and father had gone to another house to enjoy a blessing, being alone, left behind by herself at home, at the approaching time, having seen a certain elder who had eliminated the mental corruptions, a disciple of the Blessed One, going near the house door, wishing to give almsfood, having said "Venerable sir, enter here," when the elder had entered the house, having paid homage to the elder with the fivefold prostration, having prepared a seat with long-fleeced rugs and so on, she gave it.
The elder sat down on the prepared seat.
She, having taken the bowl, having filled it with almsfood, placed it in the elder's hands.
The elder, having given thanksgiving, departed.
She, by that meritorious action, having been reborn among the Tāvatiṃsa gods, having experienced lofty heavenly success there as long as life lasted, having passed away from there, wandering only in fortunate destinations, in this arising of a Buddha, having been reborn in a very wealthy householder's family in Sāvatthī, received the name Ubbirī; she was lovely, beautiful, and pleasing.
She, at the time of coming of age, was led to his own house by the king of Kosala, and after the passing of several years, she obtained one daughter.
They gave her the name Jīvantī.
The king, having seen her daughter, with a satisfied mind, gave the consecration to Ubbirī.
But her daughter, at the time of running about and roaming around, died.
The mother, having gone to the cemetery where the laying down of her body was done, laments day after day.
One day, having gone to the Teacher's presence, having paid homage, having sat down for a short while, having gone, standing on the bank of the river Aciravatī, she laments referring to her daughter.
Having seen that, the Teacher, while just seated in the perfumed chamber, having shown himself, asked "Why do you wail?"
"I wail referring to my daughter, Blessed One."
"Cremated at this cemetery, your daughters number eighty-four thousand; with reference to which of them do you wail?"
Having shown the respective cremation places of those -
51.
Eighty-four thousand, all bearing the name Jīvā;
Were cremated at this cremation ground, for which of them do you grieve?" He spoke a verse and a half.
Therein, "Mother, Jīvā" is an address to the daughter by the affectionate name for mother, and this is a showing of the manner of her wailing. "You weep in the forest" means you lament in the midst of the forest. "Understand yourself, Ubbirī" means Ubbirī, first awaken to your own self, know as it really is. "Eighty-four thousand" means eighty-four thousand. "All bearing the name Jīvā" means all those too are Jīvantīs, who are of the same name. "Cremated at this cremation ground" means cremated at this cemetery. "For which of them do you grieve" means with reference to which among those eighty-four thousand named Jīvantī do you bewail, do you fall into sorrow - thus, when the Teaching was taught by the Teacher, in accordance with the teaching, having sent forth knowledge, having undertaken insight, through the beauty of the Teacher's instruction and through the maturity of her own conditions, just as she stood, having aroused zeal in insight, she became established in the highest fruition, arahantship, by the succession of paths. Therefore it was said in the Apadāna -
My mother and father too, they went to work.
Going along the road, I prepared a seat.
With a confident mind, glad, I spoke these words.
And the winds do not blow, and this is the time for rain."
Out of compassion, sit down upon my seat.
Having taken his bowl, I gave according to what was prepared.
Having abandoned the human body, I went to Tāvatiṃsa.
Sixty yojanas in height, thirty yojanas in width.
And made of ruby, various are my divans.
And with fur on one side, my divans are well-established.
Together with the excellent divan, I go to what I wished for.
I attained the status of chief queen of seventy universal monarchs.
There is no deficiency in my wealth, this is the fruit of a single seat.
I do not know other existences, this is the fruit of a single seat.
Of high birth everywhere, this is the fruit of a single seat.
I do not know disfiguration, this is the fruit of a single seat.
I go from lap to lap, this is the fruit of a single seat.
Some anoint me with fragrance, this is the fruit of a single seat.
Having understood my thought, a divan stands close.
Even today, having abandoned kingship, I went forth into homelessness.
I do not know of an unfortunate realm, this is the fruit of a single seat.
But having become established in arahantship, making known the distinction attained by herself -
52.
He who, for me overcome with sorrow, dispelled my grief for my daughter.
53.
I go to the Buddha, the Teaching, and the Community for refuge, the sage."
He spoke these two verses.
Therein, "he has indeed drawn out my dart, difficult to see, lodged in the heart" means difficult to see as it really is for those who have not accumulated the requisites of merit, based upon my mind, called a "dart" because of generating affliction, because of being difficult to remove, and because of piercing within - he has indeed drawn out, indeed taken out, sorrow and craving. "He who, for me overcome with sorrow" means because he dispelled my grief for my daughter for me who was overcome with sorrow, removed it without remainder, therefore "he has indeed drawn out my dart" - this is the explanation.
"Today I have the dart pulled out" means she, I, today, with the dart of craving pulled out in every respect, thereby indeed without hunger, attained final Nibbāna. "The sage" means the omniscient Buddha, and the ninefold supramundane Teaching distinguished as the path, fruition, and Nibbāna taught by him, and the Community reckoned as the assembly of eight noble persons established therein, and because of connection with those unsurpassed ones and because of the destruction of the entire suffering of the round of rebirths, they are refuge, shelter, rock cell, and ultimate goal. "I go to" means I approach, I understand, and I practise - this is the meaning.
The commentary on the verses of the elder nun Ubbirī is concluded.
6.
Commentary on the Verses of the Elder Nun Sukkā
54-56.
The verses of the Elder Nun Sukkā beginning with "What have they done in Rājagaha" and so on.
This one too, having formed aspirations under former Buddhas, accumulating wholesome action as a decisive support for the end of the round of rebirths in this and that existence, in the time of the Blessed One Vipassī, having been reborn in a family home in the city of Bandhumatī, having attained discretion, having gone together with female lay followers to the monastery, having heard the Teaching in the presence of the Teacher, having gained faith, having gone forth, she was very learned, a bearer of the Teaching, and possessing discernment.
She, having lived the holy life there for many thousands of years, having merely made a worldling's death, was reborn in Tusita.
Likewise in the time of the Blessed One Sikhī, and in the time of the Blessed One Vessabhū - thus having kept morality in the Dispensation of three Fully Self-Enlightened Ones, she was very learned and a bearer of the Teaching; likewise, having gone forth in the Dispensation of the Blessed One Kakusandha, Koṇāgamana, and Kassapa, she was of pure morality, very learned, and a preacher of the Teaching.
Thus she, having accumulated much merit here and there, wandering only in fortunate destinations, in this arising of a Buddha, was reborn in a very wealthy householder's family in the city of Rājagaha; her name was Sukkātissā. She, having attained discretion, having gained confidence at the Teacher's entry into Rājagaha, having become a female lay follower, at a later time, having heard the Teaching in the presence of the Elder Nun Dhammadinnā, with religious emotion arisen, having gone forth in her very presence, doing the work of insight, before long attained arahantship together with the analytical knowledges. Therefore it was said in the Apadāna -
Arose, lovely to behold, one with insight into all phenomena.
Having heard the Teaching of the sage, I went forth into homelessness.
Brilliant speakers too, workers in the Conqueror's Dispensation.
Having passed away from there to Tusita, I was reborn, one of fame.
Shining with glory in the world, the best of speakers arose.
Having illuminated the Conqueror's words, from there too they went to the celestial abode.
Arose, the one of great wisdom, and even then likewise was I.
Having gone to the charming city of the gods, I experienced great happiness.
Arose, the refuge of men, and even then likewise was I.
Having passed away from there, I went to the celestial abode as to my own dwelling.
Arose as the refuge of the world, without conflict, gone to the Deathless.
Very learned, a bearer of the Teaching, I illuminated the Conqueror's Dispensation.
Arose as the refuge of the world, without conflict, gone beyond death.
Having thoroughly learnt the Good Teaching, confident in interrogation.
Having given many talks on the Teaching, for as long as life, O great sage.
Having abandoned the human body, I went to Tāvatiṃsa.
Born in a prosperous millionaire's family, with a great accumulation of jewels.
Approached Rājagaha, praised by the thousand-eyed one.
With the colour of refined gold, the Blessed One entered Rājagaha.
Having gladdened my mind in the Buddha, I worshipped him according to my strength.
Having gone forth from home, I went forth into homelessness.
I learned the entire teaching, not long after I had gone forth.
While the Teaching was being taught, there was the full realization of the teaching.
The demon devoted to me, having roamed around Giribbaja.
Who do not attend upon Sukkā, teaching the Deathless state.
The wise drink it, methinks, like travellers from a rain cloud.
In the knowledge of others' mental states, I am a master, O great sage.
With all mental corruptions eliminated, there is now no more rebirth.
Knowledge for me, O great hero, arisen in your presence.
But having attained arahantship, she was a great teacher of the Teaching with a retinue of five hundred nuns. She, one day, having walked for almsfood in Rājagaha, having completed the meal duty, having entered the nuns' quarters, as if squeezing a honeycomb and giving a very sweet drink to the great assembly that had sat down, as if sprinkling with the Deathless, she teaches the Teaching. And the assembly listens to her talk on the Teaching with ears inclined, with undistracted minds, attentively. At that moment, a deity dwelling in a tree at the end of the elder nun's walking path, devoted to the teaching of the Teaching, having entered Rājagaha, having wandered from road to road, from crossroads to crossroads, making clear her virtues -
54.
Who do not attend upon Sukkā, teaching the Buddha's teaching.
55.
The wise drink it, methinks, like travellers from a rain cloud."
He spoke these two verses.
Therein, "What have the people of Rājagaha done" means these people of Rājagaha, what have they done, in what task indeed are they occupied? "As if drunk on honey, they lie" means just as those who, having taken honeycomb honey, having drunk the honey, having become unconscious, are unable to raise their heads, so these too, having become unconscious through the perception of the Teaching, methinks, are unable to raise their heads; they merely lie there - this is the meaning. "Who do not attend upon Sukkā, teaching the Buddha's teaching" means those who do not attend upon, do not wait upon the elder nun Sukkā, who teaches, who makes known the teaching of the Buddha, the Blessed One, as it really is. Those people of Rājagaha, what have they done - this is the explanation.
"And that which is irresistible" means and that Teaching which brings about the state of non-returning, leading to liberation; or by its excellence, which cannot be taken away because of its nature of captivating the hearing of the audience; full and delicious in itself, not requiring anything added, by nature itself of great flavour, and therefore nourishing. "Osadha" is also a reading. Being a medicine for the treatment of the disease of the suffering of the round of rebirths. "The wise drink it, methinks, like travellers from a rain cloud" means just as travellers in a waterless wilderness drink water that has come forth from amidst the rain clouds, so wise persons, learned men, drink that Teaching, methinks - they listen as if drinking.
The people, having heard that, with gladdened minds, having approached the presence of the elder nun, listened to the Teaching attentively. At a later time, at the end of the elder nun's life span, at the time of final Nibbāna, for the purpose of making manifest the nature of the Dispensation as leading to liberation, declaring the final liberating knowledge -
56.
Bears her final body, having conquered Māra with his army." she spoke this verse;
Therein, "Sukkā" - the elder nun Sukkā shows herself as if speaking of another. "With bright qualities" means with well-purified supramundane states. "Without lust, concentrated" means by the highest path altogether without lust, concentrated through the concentration of the fruition of arahantship. The remainder is according to the method already stated.
The commentary on the verses of the elder nun Sukkā is concluded.
7.
Commentary on the Verses of the Elder Nun Selā
57-59.
The verse of the elder nun Selā beginning with "There is no escape in the world."
This one too, having formed aspirations under former Buddhas, accumulating wholesome action as a decisive support for the end of the round of rebirths in this and that existence, having been reborn in a family home in the city of Haṃsavatī, having attained discretion, given by her mother and father to a son of good family of the same birth, having lived together with him in pleasant communal life for many hundreds of years, when he had deceased, she herself too, having traversed the span of life, having reached the final stage of life, with a sense of urgency arisen, seeking what is wholesome, from time to time wandered about from park to park, from monastery to monastery, thinking "I shall listen to the Teaching in the presence of ascetics and brahmins."
She, one day, having approached the Teacher's Bodhi tree, sat down thinking "If the Buddha, the Blessed One, is matchless, equal to the matchless, without equal, let this Bodhi tree show me a wonder."
Immediately upon the arising of her consciousness thus, the Bodhi tree blazed up, branches entirely made of gold arose, all directions shone brilliantly.
She, having seen that wonder, with a gladdened mind, having established respect and consideration, having raised joined palms on her head, sat down right there for seven nights and days.
On the seventh day she made a lofty veneration and honour.
She, by that meritorious action, wandering in the round of rebirths among gods and humans, in this arising of a Buddha, was reborn as the daughter of King Āḷavika in the country of Āḷavī.
Her name was Selā.
But because she was the daughter of King Āḷavika, they also call her Āḷavikā.
She, having attained discretion, when the Teacher, having tamed Āḷavaka, having given the bowl and robes into his hands, had approached the city of Āḷavī together with him, being a girl, having gone together with the king to the presence of the Teacher, having heard the Teaching, having gained faith, became a female lay follower.
She, at a later time, with religious emotion arisen, having gone forth among the nuns, having completed the preliminary functions, having established insight, contemplating the activities, because of being endowed with decisive support, with matured knowledge, before long attained arahantship.
Therefore it was said in the Apadāna -
From park to park, I wander seeking the wholesome.
Having gladdened my mind there, I sat down at the foot of the Bodhi tree.
Having declared my pleasure, thus I thought at that very moment.
Let him show me a miracle, let this Bodhi tree shine forth.'
Entirely made of gold it was, all directions shine brilliantly.
When the seventh day arrived, I made an offering of lamps.
Until the sun rose, my lamps blazed then.
Having abandoned the human body, I went to Tāvatiṃsa.
Sixty yojanas in height, thirty yojanas in width.
As far as the divine abode, it shines with the light of lamps.
Above, below, and across, I see all with my eye.
There is no obstruction, whether in trees or mountains.
Of a hundred universal monarchs, I attained the status of chief queen.
A hundred thousand lamps blaze in my retinue.
While gone into my mother's womb, my eye does not close.
Blaze in the maternity house, this is the fruit of five lamps.
I touched Nibbāna, the ageless, deathless, state of coolness.
The Buddha, Gotama, gave me full ordination, having understood my virtues.
Then a lamp blazes, this is the fruit of five lamps.
Having attained the perfection of direct knowledge, this is the fruit of five lamps.
Five lamps, O great hero, I pay homage at your feet, O One with Vision.
I do not know of an unfortunate realm, this is the fruit of five lamps.
But having attained arahantship, the elder nun, while dwelling at Sāvatthī, one day, after the meal, having departed from Sāvatthī, having entered the Blind Men's Grove for the purpose of the day residence, sat down at the root of a certain tree. Then Māra, wishing to cut her off from seclusion, having approached in the guise of an unrelated person -
57.
Enjoy sensual delights, do not be one who regrets afterwards." He spoke a verse.
Its meaning is - In this world, even when all doctrines are being examined, there is no escape called Nibbāna; what is acknowledged according to the desire of those various ascetics and brahmins is merely a conventional expression. Therefore, "what will you do with seclusion" means standing in such a form, in the accomplished first youth, what will you do with this bodily seclusion? Then "enjoy sensual delights" means experience the delights of play based upon objective sensual pleasure and sensual pleasure as mental defilement. Why? "Do not be one who regrets afterwards" - the intention is: do not be one who is remorseful afterwards, thinking "The very Nibbāna for the sake of which I live the holy life does not exist; therefore this has not been attained, and sensual enjoyments have been lost - alas, this is harmful to me."
Having heard that, the elder nun thought: "This Māra is indeed foolish, who rejects Nibbāna that has become evident to me. And he invites me to sensual pleasures; he does not know my state of having eliminated the mental corruptions. Well then, having made him know that, I shall threaten him" - having thought thus -
58.
What you call 'sensual delight', that is now discontent for me.
59.
Know thus, Evil One, you are defeated, O Death." She spoke this pair of verses.
Therein, "sensual pleasures are like stakes of spears" means sensual pleasures by name, by whomever they are determined upon, because of piercing through that being, should be seen as like a sharp spear and like a stake. "Aggregates" means the aggregates of clinging. "Their" means of those. "Chopping block" means the locus for cutting, the place for excessive seizing - this is the meaning. Because, having excessively seized the aggregates, beings arrive at cutting and breaking punishments through sensual pleasures. "What you call 'sensual delight', that is now discontent for me" means Evil One, that which you speak of as sensual delight, making it something to be delighted in and to be cultivated, that is now for me, because of the arising of discontent, like excrement; there is no use whatsoever of it for me.
Therein, she states the reason by the phrase beginning with "delight has been destroyed everywhere." Therein, "know thus" means know me as "one whose craving and ignorance have been abandoned in every respect"; therefore, precisely by the overcoming of power, destruction, and domain, O Death, one of inferior conduct, Māra, you are defeated, afflicted by me, but I am not to be afflicted by you - this is the meaning.
Thus threatened by the elder nun, Māra disappeared right there. The elder nun too, having spent the daytime in the Blind Men's Grove with the happiness of fruition attainment, in the evening went to her dwelling place.
The commentary on the verses of the elder nun Selā is concluded.
8.
Commentary on the Verses of the Elder Nun Somā
60-62.
The verses of the elder nun Somā beginning with "That which is to be attained by sages."
This one too, having formed aspirations under former Buddhas, accumulating wholesome action as a decisive support for the end of the round of rebirths in this and that existence, in the time of the Blessed One Sikhī, having been reborn in a wealthy warrior family, having attained discretion, was the chief queen of King Aruṇa - thus the entire past story is similar to the story of the elder nun Abhayā.
As for the present story, this elder nun, wandering here and there among gods and humans, in this arising of a Buddha, was reborn in Rājagaha as the daughter of the chaplain of King Bimbisāra.
Her name was Somā.
She, having attained discretion, having gained faith at the Teacher's entry into Rājagaha, having become a female lay follower, at a later time, with religious emotion arisen, having gone forth among the nuns, having completed the preliminary functions, doing the work of insight, before long attained arahantship together with the analytical knowledges.
Therefore it was said in the Apadāna -
I was the wife of that king, I prevented what was to be prevented.
All is similar to the life history of the elder nun Abhayā.
But having attained arahantship, dwelling in the bliss of liberation at Sāvatthī, one day, having entered the Blind Men's Grove for the purpose of the day residence, she sat down at the root of a certain tree. Then Māra, wishing to cut her off from seclusion, having approached in an invisible form, standing in the sky -
60.
That cannot be attained by a woman with her two-finger wisdom." He spoke this verse.
Its meaning is - What is to be attained by those of great wisdom such as the Buddhas and others who have received the name "sage" in the meaning of searching for the aggregates of morality and so on, that is difficult to reach by others, difficult to accomplish. That which is the state of supreme comfort reckoned as arahantship, that cannot be attained by a woman of two-finger wisdom, of inferior wisdom. For women, from the age of seven or eight years onwards, cooking rice at all times, having put rice-grains into boiling water, do not know "To this extent the rice is cooked"; but having lifted out the rice-grains with a ladle and having squeezed them with two fingers, they know; therefore they are said to have "two-finger wisdom."
Having heard that, the elder nun, rebuking Māra -
61.
When knowledge is progressing, rightly seeing the Teaching.
62.
Know thus, Evil One, you are defeated, O Death."
She spoke the other two verses.
Therein, "what does womanhood matter to us" means what would the state of being a woman do to us, what kind of fetter would it produce for the attainment of arahantship. "When the mind is well concentrated" means when the mind is well concentrated through the concentration of the highest path. "When knowledge is progressing" means thereupon when the knowledge of the path of arahantship is occurring. "Rightly seeing the Teaching with insight" means seeing properly the Teaching of the four truths by the method of full understanding and so on. For here this is the summary - Evil One, whether one be a woman or a man, when the highest path is attained, arahantship has come into one's possession.
Now, showing directly that she herself had attained that state, she spoke the verse "delight has been destroyed everywhere." That is of the meaning already stated.
The commentary on the verses of the elder nun Somā is concluded.
The commentary on the Book of Threes is concluded.