SHE, too, having fared in the past as the foregoing Sisters, was, in this Buddha-era, reborn in the town of Devadaha, and became the nurse of Great Pajāpatī the Gotamid. Her name was Vaḍḍhesī, but the name of her family has not been handed down. When her mistress renounced the world she did the same. But for five-and-twenty years she was harassed by the lusts of the senses, winning no concentration of mind even for a moment, and bewailing her state with outstretched arms, till at length she heard Dhammadinnā preaching the Norm. Then, with her mind diverted from the senses, she fell to practising meditative exercises, and in no long time acquired the Six Powers of Intuition. 190 And, reflecting on her attainment, she exulted thus:
For five-and-twenty years since I came forth,
190 Chaḷabhiññā. Abhiññā in the previous Psalm is rendered 'mystic lore profound.' The Six, otherwise defined as paññā (Dialogues of the Buddha, i., p. 57) and as vijjā (ibid., p. 124), are Iddhi, the Purified Hearing, knowledge of the thoughts of others, memory of former lives, the evolution of the lives of other beings, the extinction of the Āsavas (see Vibhanga, 334). The last was virtually identical with Arahantship.
191 Lit. only, 'soaked with the passion of sense desires,' and explained as one whose mind was wetted by an exceedingly strong inclination, by an abundance of passionate desire for all the pleasures attainable through the senses. The metaphor of 'soaking' (avassutā) is nearly akin to that in the cardinal defects called Āsavas, one of which is precisely the predilection described above, and the extinction of which are named as the sixth abhiññā in the following verses.
192 The last five words are only implicit in the Pali. Cf. Ps. xxx. 43. Compare Dhammadinnā's help with that given by Paṭācārā, Ps. xxx.
193 See Dialogues of the Buddha, i., p. 89.
She too, having fared in the past as the foregoing Sisters, was born, in this Buddha-era, at Vesālī as the daughter of a certain woman who earned her living by her beauty. Her name was Vimalā. When she was grown up, and was imagining vicious things, she saw one day the venerable Mahā-Moggallāna 194 going about Vesālī for alms, and feeling enamoured of him, she went to his dwelling and sought to entice him. Some say she was instigated to do so by sectarians. The Elder rebuked her unseemly behaviour and admonished her, as may be read in the Psalms of the Brethren. 195 And she was filled with shame and self-reproach, and became a believer and lay-sister. Later she entered the Order, and wrestling and striving–for the root of attainment was in her–not long after won Arahantship. Thereafter, reflecting on her gain, she exulted thus:
How was I once puff'd up, incens'd with the bloom of my beauty, 196
194 With Sāriputta and Mahā-Kassapa he belonged to the greatest of the Buddha's apostles.
195 Theragāthā, verses 1150-57.
196 There is no change in the Pali metre of this Psalm, but seventeen years ago the subject tripped off of itself into the metre as above, and I have so left it.
197 On 'Second Jhana,' see B. Psy., pp. 43-46.
She too, faring in the past as the foregoing Sisters, was in this Buddha-era born at Vesālī as the daughter of General Sīha's 198 sister. And, being named after her maternal uncle, she was called Sīhā. Come to years of discretion, she heard the Master one day teaching the Norm to the General, and, becoming a believer, gained her parents' consent to enter the Order. When she strove for insight, she was unable to prevent her mind from running on objects of external charm. Harassed thus for seven years, she concluded, 'How shall I extricate myself from this evil living? I will die.' And, taking a noose, she hung it round the bough of a tree, and, fastening it round her neck, with all the cumulative effect of former efforts, she impelled her mind to insight. Then to her, who was really come to her last birth, at that very moment, through her knowledge attaining maturity, insight grew within, and she won Arahantship, together with thorough grasp of the Norm in form and in meaning. So, loosening the rope from her neck, she turned back again. Established as an Arahant, she exulted thus:
Distracted, harassed by desires of sense,
198 On Sīha, General of the Licchavis, see Rhys Davids and Oldenberg, Vinaya Texts (S.B.E.), ii. 108 ſſ. 'Sīha'=lion.
199 Ayoniso-manasikārā, lit., 'from not attending to cause or source.'
200 I.e., by continuing my round of rebirths. Cf. the Western idea of suicide–to 'put an end to it all'–with this of 'starting it again.'
She, verily, was born, in the time of Padumuttara Buddha, in the town of Haŋsavatī. And when she was come to years of discretion, she heard the Master preaching, and assigning a certain Bhikkhunī the foremost place in meditative power. Vowing that she would gain that rank, she went on doing good. After æons upon æons of rebirth among gods and men, she took birth in this Buddha-epoch in the reigning family of the Sākiyas. Named Nandā, she became known as Beautiful Nandā, 201 the Belle of the country. And when our Exalted One had acquired all knowledge, had gone to Kapilavatthu, and caused the princes Nandā and Rāhula to join the Order; when too King Suddhodana died, and the Great Pajāpatī entered the Order, then Nandā thought: 'My elder brother 202 has renounced the heritage of empire, has left the world, and is become a Buddha, a Superman. 203 His son too, Rāhula, has left the world, so has my brother, King Nanda, my mother, Mahā-Pajāpatī, and my sister, Rāhula's mother. But I now, what shall I do at home? I will leave the world.' Thus she went forth, not from faith, but from love of her kin. And thus, even after her renunciation, she was intoxicated with her beauty, and would not go into the Master's presence, lest he should rebuke her. But it fared with her even as with Sister Abbirūpa-Nandā, 204 with this difference: When she saw the female shape conjured up by the Master growing gradually aged, her mind, intent on the impermanence and suffering of life, turned to meditative discipline. And the Master, seeing that, taught her suitable doctrine, thus:
Behold, Nandā, the foul compound, diseased,
Then she, heeding the teaching, summoned up wisdom and stood firm in the fruition of the First Path. And, to give her an exercise for higher progress, he taught her, saying: 'Nandā, there is in this body not even the smallest essence. 'Tis but a heap of bones smeared with flesh and blood under the form of decay and death.' As it is said in the Dhammapada:207
'Have made a citadel of bones besmeared
With flesh and blood, where ever reign decay
And death, and where conceit and fraud is stored.
Then she, as he finished, attained Arahantship. And when she pondered on her victory, she exulted in the Master's words, and added:
I, even I, have seen, inside and out,
201 Sundarī-Nandā = 'beautiful delight.'
202 I.e., half-brother. Cf. p. 6.
204 See Ps. xix.
205 An elaboration of two Pali words difficult to render adequately with brevity–ekaggaŋ susamāhitaŋ.
206 The curious inflexion dakkhisaŋ, the reading adopted by the editors of both text and Commentary, is an aorist (first person singular) termination on the future stem of 'to see.' Dr. Neumann, disregarding the Commentary, takes it as aorist, making Nandā speak all the lines to and of herself. The Commentary divides the speech as above, paraphrasing by passissaŋ an artificially regular future of passati, to see, and a verbal noun, 'one who will see,' like passaŋ, 'one who sees.' In the corresponding Apadāna lines the Mandalay MSS. read the regular future (second person singular), dakkhasi, 'thou wilt see.' Either we must, with the Commentary, read some future form of the verb, or make Nandā repeat herself in verses 84 and 85, instead of responding in 85 to the Master's exordium in 84. Professor R. Otto Franke, in a learned note, most kindly responding to my question, 'does not venture to decide' whether to keep dakkhisaŋ, or adopt one of the other readings. The severe absence of redundancy in these short poems decides me to follow the tradition, and reserve 'I have seen' for 85: yathābhūttaŋ ayaŋ kāyo diṭṭho.
207 Verse 150.
She, too, faring in the past as the aforementioned Sisters, was, in this Buddha-age, born in the kingdom of the Kurus at the town of Kammāsadamma,208 in a brahmin family. And when she had learnt from some of them their arts and sciences, she entered the Order of the Nigaṇṭhas,209 and, as a renowned speaker, took her rose-apple bough, like Bhaddā Curlyhair, 210 and toured about the plain of India. Thus she met Mahā-Moggallāna the Elder, and in debate suffered defeat. She thereupon listened to his advice, entered the Order, and not long after attained Arahantship, together with thorough grasp of the letter and meaning of the Norm. And meditating on her victory, she exulted thus:
Fire and the moon, the sun and eke the gods
208 On this interesting place, see J.P.T.S., 1909, art. by Dr. Watanabe.
209 Lit., the Unbound or Free Brethren–i.e., the Jains.
210 See Ps. xlvi. The autobiographical evolution hinted at in verse 89 of the Psalm fits ill with the career sketched in the Commentarial tradition.
She, too, faring in the past as the aforementioned Sisters, was, in this Buddha-era, born at the town of Kammāsadamma 212 in the kingdom of the Kurus, in a brahmin's family. Come to years of discretion, she gained faith by hearing the teaching of the great Discourse on the Applications of Mindfulness,213 and entered the Order of Sisters. For seven years she was liable to a fondness for gifts and honours, and, while doing the duties of a recluse, she was quarrelsome now and again. Later on she was reborn intellectually, 214 and becoming anxious she established insight, and thereupon soon won Arahantship, together with thorough grasp of the Norm in form and in meaning. Reflecting on her victory, she exulted thus:
Leaving my home through call of faith, I sought
211 In the Commentary she is called Mittãkãlikã (a diminutive form).
212 See Ps. xlii., n. 1.
213 Dīgha Nik., ii., pp. 290 ſſ.
214 Yoniso uppajjantī, a most unusual phrase for mental growth.
215 A phrase from the Commentary.
Now she, at the time when Padumuttara was Buddha, came to birth at Haŋsavatī as the daughter of King Ānanda and half-sister of the Master, and was named Nandā. One day she sat listening to the Master, and hearing him place a Bhikkhunī at the top of those who had the faculty of the 'Heavenly Eye,' she vowed that this rank should one day be hers. And after many good works and subsequent happy rebirths, she came to being on earth when Kassapa was Buddha, as a brahminee, and renounced the world as a Wanderer, 217 vowed to a solitary life. One day she offered her alms at the Master's shrine, making a lamp-offering all night long. Reborn in the heaven of the Three-and-Thirty Gods, she became possessed of the Heavenly Eye; and, when this Buddha was living, she was born a brahminee at Sāvatthī, and called Pakulā. Assisting at the Master's acceptance of the gift of the Jeta Grove, she became a believer; and, later on, convinced by the preaching of an Arahant brother, she grew anxious in mind, entered the Order, strove and struggled for insight, and soon won Arahantship.
Thereafter, in consequence of her vow, she accumulated skill in the heavenly sight, and was assigned foremost place therein by the Master. And reflecting thereon, thrilled with gladness, she exulted thus:
While yet I dwelt as matron in the house,
216 Called Sakulā in the Anguttara (i. 25), but Pakulā in Commentary and Appendix.
217 Paribbājakā. Cf. Rhys Davids, Buddhist India, p. 141.
218 In Pali, simply 'Āsave.'
219 The powers here briefly indicated are the culminating stages of Vijjā or Paññā. See Dialogues of the Buddha, i., p. 124 (§§ 14-16), and passim, and Cf. Ps. xxxviii.
220 Parato disvā, lit., having seen as Other–i.e., says the Commentary, following the Pitakas (e.g., Majjh. Nik., i. 500), as without Soul or Ego The oldest books specify compounds of act, word, and thought as sankhāra's.
She, too, was born at the time when Padumuttara was Buddha, at Haŋsavatī, in a clansman's family. One day she sat listening to the Master, and hearing him place a Bhikkhunī at the top of those distinguished for capacity of effort, she vowed that this rank should one day be hers. And after many happy rebirths, she came to being, when this Buddha lived, in a clansman's family at Sāvatthī. She became, when married, the mother of ten sons and daughters, and was known as 'the Many-offspringed.' When her husband renounced the world, she set her sons and daughters over the household, handing over all her fortune to her sons, and keeping nothing for herself. Her sons and daughters-in-law had not long supported her before they ceased to show her respect. And saying, 'What have I to do with living in a house where no regard is shown me?' she entered the Order of Bhikkhunīs. Then she thought: 'I have left the world in my old age; I must work strenuously.' So, while she waited on the Bhikkhunīs, she resolved also to give herself religious studies all night. And she studied thus, steadfast and unfaltering, as one might cling doggedly to a pillar on the veranda, or to a tree in the dark, for fear of hitting one's head against obstacles, never letting go. Thereupon her strenuous energy became known, and the Master, seeing her knowledge maturing, sent forth glory, and appearing as if seated before her, said thus:
'The man who, living for an hundred years,
Beholdeth never the Ambrosial Path,
Had better live no longer than one day,
So he behold within that day, that Path!'222
And when he had thus spoken, she attained Arahantship. Now, the Exalted One, in assigning rank of merit to the Bhikkhunīs, placed her first for capacity of effort. One day, pondering hereon, she exulted thus:
Ten sons and daughters did I bear within
221 For an uncondensed account from the Manoratanapūraṇī, see Mrs. Bode, op. cit., pp. 768 ſ.
222 See Ps. lxiii.
223 See Pss. xxx., xxxviii.
224 See Ps. iv.
225 See Ps. xxxi. 46.
226 Anantarā-vimokhā 'sim.
227 Lit., 'I am without longing, born of a stable base.' Possibly the passage, of which there are many corrupt variants, may have been āṇejj' amhi, 'I am immovable.'
She, too, was reborn, when Padumuttara was Buddha, at Haŋsavatī, in a clansman's family. One day she sat listening to the Master, and hearing him place a Bhikkhunī at top of those whose intuition was swift, she vowed that this rank should one day be hers. After working much merit, and experiencing æons of rebirth among gods and men, she became, when Kassapa was Buddha, one of the seven daughters 229 of Kiki, King of Kāsī. And for twenty thousand years 230 she kept the precepts, and built a cell for the Order. Finally, in this Buddha-era, she was born at Rājagaha, in the family of the king's treasurer, and called Bhaddā. 231 Growing up surrounded by attendants, she saw, looking through her lattice, Satthuka, the chaplain's son, a highwayman, being led to execution by the city guard by order of the king. Falling in love with him, she fell prone on her couch, saying: 'If I get him, I shall live; if not, I shall die.' Then her father, hearing of her state, out of his great love for her, bribed the guard heavily to release the thief, let him be bathed with perfumed water, adorned him, and let him come where Bhaddā, decked in jewels, waited upon him. Then Satthuka very soon coveted her jewels, and said: 'Bhaddā, when the city guards were taking me to the Robbers' Cliff, I vowed to the Cliff deity that if my life were spared I would bring an offering. Do you make one ready.' Wishing to please him, she did BO, and adorning herself with all her jewels, mounted a chariot with him, and drove to the Cliff. And Satthuka, to have her in his power, stopped the attendants; and taking the offering, went up alone with her, but spoke no word of affection to her. And by his behaviour she discerned his plot. Then he bade her take off her outer robe and wrap in it the jewels she was wearing. She asked him what had she done amiss, and he answered: 'You fool, do you fancy I have come here to make offering? I have come to get your ornaments.' 'But whose, then, dear one, are the ornaments, and whose am I?' 'I know nothing of that division.' 'So be it, dear; but grant me this one wish: let me, while wearing my jewels, embrace you.' He consented, saying: 'Very well.' She thereupon embraced him in front, and then, as if embracing him from the back, pushed him over the precipice. And the deity dwelling on the mountain saw her do this feat and praised her cleverness, saying:
Not in every case is Man tho wiser ever;
Woman, too, when swift to see, may prove as clever.
Not in every case is Man the wiser reckoned;
Woman, too, is clever, an she think but a second.'
Thereafter Bhaddā thought: 'I cannot, in this course of events, go home; I will go hence, and leave the world.' So she entered the Order of the Nigaṇṭhas. 232 And they asked her: 'In what grade do you make renunciation?' 'In whatever is your extreme grade,' she replied, 'perform that on me.' So they tore out her hair with a palmyra comb. (When the hair grew again in close curls they called her Curlyhair.) During her probation she learnt their course of doctrine and concluded that: 'So far as they go they know, but beyond that there is nothing distinctive in their teaching.' So she left them, and going wherever there were learned persons, she learnt their methods of knowledge till, when she found none equal to debate with her, she made a heap of sand at the gate of some village or town, and in it set up the branch of a rose-apple, and told children to watch near it, saying: 'Whoever is able to join issue with me in debate, let him trample on this bough.' Then she went to her dwelling, and if after a week the bough still stood, she took it and departed.
Now at that time our Exalted One, rolling the wheel of the excellent doctrine, came and dwelt in the Jeta Wood near Sāvatthī, just when Curlyhair had set up her bough at the gate of that city.
Then the venerable Captain of the Norm 233 entered the city alone, and, seeing her bough, felt the wish to tame her. And he asked the children: 'Why is this bough stuck up here?' They told him. The Elder said: 'If that is so, trample on the bough.' And the children did so. Then Curlyhair, after seeking her meal in the town, came out and saw the trampled bough, and asked who had done it. When she heard it was the Elder, she thought, 'An unsupported debate is not effective,' and going back into Sāvatthī, she walked from street to street, saying: 'Would ye see a debate between the Sākyan recluses and myself?' Thus, with a great following, she went up to the Captain of the Norm, who was seated beneath a tree, and, after friendly greeting, asked: 'Was it by your orders that my rose-apple bough was trampled on?' 'Yes, by my orders.' 'That being so, let us have a debate together.' 'Let us, Bhaddā.' 'Which shall put questions, which shall answer?' 'Questions put to me; do you ask anything you yourself think of.' They proceeded thus, the Elder answering everything, till she, unable to think of further questions, became silent. Then the Elder said: 'You have asked much; I, too, will ask, but only this question.' 'Ask it, lord.' 'One–what is that?' 234 Curlyhair, seeing neither end nor point to this, was as one gone into the dark, and said: 'I know not, lord.' Then he, saying, 'You know not even thus much. How should you know aught else?' taught her the Norm. She fell at his feet, saying: 'Lord, I take refuge with you.' 'Come not to me, Bhaddā, for refuge; go for refuge to the Exalted One, supreme among men and gods.' 'I will do so, lord,' she said; and that evening, going to the Master at the hour of his teaching the Norm, and worshipping him she stood on one side. The Master, discerning the maturity of her knowledge, said:
'Better than a thousand verses, where no profit wings the word,
Is a solitary stanza bringing calm and peace when heard.' 235
THE SUMMIT OF VULTURE PEAK.
To face p. 66.
And when he had spoken, she attained Arahantship, together with thorough grasp of the letter and the spirit. Now she entered the Order as an Arahant, the Master himself admitting her. And going to the Sisters' quarters, she abode in the bliss of fruition and Nibbana, and exulted in her attainment thus:
Hairless, dirt-laden and half-clad 236 –so fared
228 Spelt -kesī at the allusion to her in Ps. xlii. For an uncondensed version of the chronicle, see Mrs. Bode, op. cit., pp. 777 ſ.
229 See Ps. xii.; Commentary, n. 1.
230 The average span of life in Kassapa Buddha's era (Dīgha N., ii.).
231 See Ps. xxxvii.
232 See Ps. xlii.
233 The title reserved for the Apostle Sāriputta.
234 'Ekaŋ nāma kiŋ? or more fully, 'What is that which is called (named) "one"?' Tho Jains do not appear to have been any more monistically or pantheistically inclined than the Buddhists, hence possibly her lack of ready reply. The systems she is said to have acquired cannot well have included the more esoteric and more jealously reserved Brahmanic lore. It is difficult otherwise to imagine her at such a loss, unless it was because of the extreme vagueness of the question. 'In the beginning there was One only.' . . . 'He is one, he becomes three . . . five,' etc. 'All things become one in prājñā,' and so on:–the oldest Upanishads give plenty of such answers. Conceivably she may have known this monism, but have seen no end or point in it, because, as a sincere Jain, she rejected it. Neither would the Apostle have wished for a Brahmanic reply, except as an occasion to be improved upon. He would be more interested in the analysis and classification of phenomena bearing on the ethical life. Thus, in the ancient catechism, the Khuddakapātha, the question actually occurs: Ekaŋ nāma kiŋ? But the answer is, 'All beings are sustained by food.' Hence 'the point' really was, State any one fact true for the whole of any one class of things. (Cf. Ang. Nik., v. 50, 55.)
235 Dhammapada, ver. 101.
236 Lit., having one garment or cloak. The Nigaṇṭhas were ascetics (Dialogues of the Buddha, i. 220, 221).
237 It is not impossible that Sāvatthi had its Vulture's Peak (Gijjhakūṭa) as well as Rājagaha in Magadha; but the latter peak is the one usually mentioned, and it seems more probable that Curlyhair's legend has been (badly) fitted on to another Bhaddā's Psalm. Cf. Ps. xlii., also Ps. xlvii., lxiii. The commentator is silent on the point.
238 Great importance came to be attached to a case of ordination–in the case, at least, of a woman–by the Master direct, as was this. Dhammapāla ends his Commentary with a note upon it.
239 That, from an Eastern standpoint, she incurred no debt as the people's pensioner, but more than repaid their charity by giving them opportunities for storing merit, is well shown in the following lines.
She, too, was reborn, when Padumuttara was Buddha, at Haŋsavatī, in a clansman's family. One day she sat listening to the Master, and hearing him place a Bhikkhunī at top of those who were versed in the rules of the Order, she vowed that this rank should one day be hers. After doing good all her life, and being reborn in heaven and on earth, she gained rebirth, in the time when Kassapa was Buddha, as one of the seven Sisters, daughters of Kiki, King of Kāsī. 240 And for 20,000 years she lived a life of righteousness, and built a cell for the Order. While no Buddha lived on earth she dwelt in glory among the gods, and finally, in this Buddha-era, was reborn in the Treasurer's house at Sāvatthī. Grown up, she formed an intimacy with one of the serving-men of her house. When the parents fixed a day on which to give her hand to a youth of her own rank, she took a handful of baggage, and with her lover left the town by the chief gate and dwelt in a hamlet. When the time for her confinement was near, she said: 'Here there's none to take care of me; let us go home, husband.' And he procrastinated, saying: 'We'll go to-day; we'll go to-morrow' till she said: 'The foolish fellow will never take me there'; and setting her affairs in order while he was out, she told her neighbours to say she had gone home, and set forth alone. When he came back and was told this, he exclaimed: 'Through my doing a lady of rank is without protection,' and hurrying after her, overtook her. Midway the pains of birth came upon her, and after she was recovered, they turned back again to the hamlet. At the advent of a second child things happened just as before, with this difference: when midway the winds born of Karma blew upon her, 241 a great storm broke over them, and she said, 'Husband, find me a place out of the rain!' While he was cutting grass and sticks in the jungle, he cut a stake from a tree standing in an ant-hill. And a snake came from the ant-hill and bit him, so that he fell there and died. She, in great misery, and looking for his coming, while the two babies cried at the wind and the rain, placed them in her bosom, and, prone over them on the ground, spent the night thus. At dawn, bearing one babe at her breast, and saying to the other, 'Come, dear, father has left thee,' she went and found him seated, dead, near the ant-heap. 'Oh!' she cried, 'through me my husband is dead,' and wept and lamented all the night. Now, from the rain, the river that lay across her path was swollen knee-deep, and she, being distraught and weak, could not cross the water with both babies. So she left the elder on the hither side, and crossed over with the other. Then she spread out a branch she had broken off, and laid the babe on her rolled headcloth. But she was loth to leave the little creature, and turned round again and again to see him as she went down to the river. Now, when she was half-way over, a hawk in the air took the babe for a piece of flesh, and though the mother, seeing him, clapped her hands, shouting, 'Soo! soo!' the hawk minded her not, because she was far from him, and caught the child up into the air. Then the elder, thinking the mother was shouting because of him, got flustered, and fell into the river; so she lost both, and came weeping to Sāvatthī. And, meeting a man, she asked him: 'Where do you dwell?' And he said: 'At Sāvatthī, dame.' 'There is at Sāvatthī such and such a family in such and such a street. Know you them, friend?' 'I know them, dame; but ask not of them; ask somewhat else.' 'I am not concerned with aught else. 'Tis about them I ask, friend.' 'Dame, can you not take on yourself to tell? You saw how the god rained all last night?' 'I saw that, friend. On me he rained all night long. Why, I will tell you presently. But first, do you tell me of how it goes with that Treasurer's family.' 'Dame, last night the house broke down and fell upon them, and they burn the Treasurer, his wife, and his son on one pyre. Dame, the smoke of it can be seen.' Thereat grief maddened her, so that she was not aware even of her clothing slipping off. Wailing in her woe–
'My children both are gone, and in the bushshe wandered around from that day forth in circles, and because her skirt-cloth fell from her she was given the name 'Cloak-walker.'242 And people, seeing her, said: 'Go, little mad-woman!' And some threw refuse at her head, some sprinkled dust, some pelted her with clods. The Master, seated in the Jeta Grove, in the midst of a great company, teaching the Dhamma, saw her wandering thus round and round, and contemplated the maturity of her knowledge. When she came towards the Vihāra he also walked that way. The congregation, seeing her, said: 'Suffer not that little lunatic to come hither.' The Exalted One said: 'Forbid her not,' and standing near as she came round again, he said to her: 'Sister, recover thou presence of mind.'243 She, by the sheer potency of the Buddha regaining presence of mind, discerned her undressed plight, and shame and conscience arising, she fell crouching to earth. A man threw her his outer robe, and she put it round her, and drawing near to the Master worshipped at his feet, saying: 'Lord, help me. One of my children a hawk hath taken, one is borne away by water; in the jungle my husband lies dead; my parents and my brother, killed by the overthrown house, burn on one pyre.' So she told him why she grieved. The Master made her see, thus: 'Paṭācārā, think not thou art come to one able to become a help to thee. Just as now thou art shedding tears because of the death of children and the rest, so hast thou, in the unending round of life, been shedding tears, because of the death of children and the rest, more abundant than the waters of the four oceans:
Dead lies my husband; on one funeral bier
My mother, father, and my brother burn,'
'Less are the waters of the oceans four
Than all the waste of waters shed in tears
By heart of man who mourneth touched by Ill.
Why waste thy life brooding in bitter woe?'
Thus, through the Master's words touching the way where no salvation lies, the grief in her became lighter to bear. Knowing this, he went on: 'O Paṭācārā, to one passing to another world no child nor other kin is able to be a shelter or a hiding-place or a refuge. Not here, even, can they be such. Therefore, let whoso is wise purify his own conduct, and accomplish the Path leading even to Nibbana.' Thus he taught her, and said:
'Sons are no shelter, nor father, nor any kinsfolk.
O'ertaken by death, for thee blood-bond is no refuge.
Discerning this truth, the wise man, well ordered by virtue,
Swiftly makes clear the road leading on to Nibbana.
When he had finished speaking, she was established in the fruit of a Stream-winner,244 and asked for ordination. The Master led her to the Bhikkhunīs, and let her be admitted.
She, exercising herself to reach the higher paths, took water one day in a bowl, and washing her feet, poured away some of the water, which trickled but a little way and disappeared. She poured more, and it went farther. And the third time the water went yet farther before it disappeared. Taking this as her basis of thought, she pondered: 'Even so do mortals die, either in childhood, or in middle age, or when old.' And the Master, seated in the 'Fragrant Chamber,' shed glory around, and appeared as if speaking before her, saying: 'Even so, O Paṭācārā, are all mortals liable to die; therefore is it better to have so lived as to see how the five khandhas come and go, even were it hut for one day–ay, but for one moment–than to live for a hundred years and not see that.
'The man who, living for an hundred years,
Beholdeth never how things rise and fall,
Had better live no longer than one day,
So, in that day, he see the flux of things.'245
And when he had finished, Paṭācārā won Arahantship, together with thorough grasp of the Norm in letter and in spirit. Thereafter, reflecting on how she had attained while yet a student, and magnifying the advent of this upward change, she exulted thus:
With ploughshares ploughing up the fields, with seed
240 Thus, as sister of Bhaddā Curlylocks, or, rather, of the immediate personal antecedent of Bhaddā, and of five other eminent women. Sec Ps. xii., n.; and cf. Mrs. Bode, op. cit., pp. 556 ſ.; and Jātaka 4, Buddhist Birth Stories, pp. 158 ſ.
241 When the pains of childbirth set in.
242 Paṭā, cloak; ācarā, walker (fem.).
243 Sati is memory plus consciousness, in a reasonable being, of what one is now doing. 'Thy reason' would be more idiomatic English. 'Sister' here (bhagini, not Bhikkhunī or Theri) is the term for the blood-tie, or a term of respect.
244 The first of the four paths of salvation, Arahantship being the fourth.
245 Udayabbayo, rise-fall or coming-going. I have merely varied the phrase from line 2.
246 Lit., 'There was emancipation of the heart' (or mind). It is not easy to avoid jejuneness in rendering faithfully the austere simplicity of this little poem, wherein the terms and metaphors are not rich in import to us as they would be to an early Buddhist.
They, too, having made vows under former Buddhas, and accumulating good of age-enduring efficacy in this and that rebirth, consolidated the conditions for emancipation. They came to birth, in this Buddha-dispensation, in clansmen's families in different places, heard Paṭācārā preach, and were by her converted, and entered the Order. To them, perfecting virtue and fulfilling their duties, she one day gave this exhortation: 247
Men in their prime with pestle and with quern
Then those Bhikkhunīs, abiding in the Sister's admonition, established themselves in insight, performed exercises therein, and brought knowledge to such maturity–the promise, too, being in them–that they attained Arahantship, together with thorough grasp of the Norm in letter and in spirit. And reflecting thereon, they exulted thus, adding the Therī's verses to their own:
The will of her who spake–Paṭācārā– 248
247 Cf. with the following, Ps. lviii.
248 One note in the individual chord sounded in this Psalm and the next is certainly the emphasis laid on the loyalty of the Sisters to their present Mistress rather than to the absent and less directly guiding Master.
She, too, faring in former ages like the foregoing, was, in this Buddha-era, born in a brahmin village as the daughter of a brahmin of whom nothing is known. From her childhood her family lost its possessions, and she grew up in wretched circumstances.
Now, in her home the snake-blast disease 249 broke out, and all her kinsfolk caught it, and died. She, being unable to support herself otherwise, went from house to house with a potsherd, maintaining herself by alms. One day she came to where Paṭācārā had just finished her meal. The Bhikkhunīs, seeing her wretched and overcome with hunger, received her with affectionate kindness in the pity they felt for her, and satisfied her with such food as they had. Gladdened by their virtuous conduct, she drew near to the Therī, saluted her, and sat down on one side while the Therī discoursed. She listened in delight, and, growing anxious concerning the round of life, renounced the world. Abiding in the Therī's admonition, she established insight, devoted to practice. Then, because of her resolve and of the maturity of her knowledge, she not long after won Arahantship, with thorough grasp of the Norm in the letter and the spirit. And, reflecting on her attainment, she exulted thus:
Fallen on evil days was I of yore.
249 On this mythical illness, see Hardy, Eastern Monachism, 85 n.
250 Bhikkhunī. The charm of the poem lies in the poor woman, an involuntary beggar 'in the world,' 'coming forth,' a voluntary beggar, into the higher Mendicancy, and from the dregs of living, reckoned by worldly standards, setting herself to win the cream of the life of Mind.
251 Lit., the thing of supreme import or advantage–paramatthe.