In Mantāvatī city, Sumedhā, Mantāvatiyā nagare, the daughter of King Koñca’s chief queen, Rañño koñcassa aggamahesiyā; was converted by those Dhītā āsiṁ sumedhā, who practice the Buddha’s teaching. Pasāditā sāsanakarehi.

She was virtuous, a brilliant speaker, Sīlavatī cittakathā, learned, and trained in the Buddha’s instructions. Bahussutā buddhasāsane vinitā; She went up to her mother and father and said: Mātāpitaro upagamma, “Pay heed, both of you! Bhaṇati “ubhayo nisāmetha.

I delight in extinguishment! Nibbānābhiratāhaṁ, No state of life is eternal, not even that of the gods; Asassataṁ bhavagataṁ yadipi dibbaṁ; what then of sensual pleasures, so hollow, Kimaṅgaṁ pana tucchā kāmā, offering little gratification and much distress. Appassādā bahuvighātā.

Sensual pleasures are bitter as the venom of a snake, Kāmā kaṭukā āsī, yet fools are infatuated by them. Visūpamā yesu mucchitā bālā; Sent to hell for a very long time, Te dīgharattaṁ niraye, they are beaten and tortured. Samappitā haññante dukkhitā.

Those who grow in wickedness Socanti pāpakammā, ever lament in the underworld <j>due to their own bad deeds. Vinipāte pāpavaddhino sadā; They’re fools, unrestrained in body, Kāyena ca vācāya ca, mind, and speech. Manasā ca asaṁvutā bālā.

Those witless, senseless fools, Bālā te duppaññā, trapped by the origin of suffering, Acetanā dukkhasamudayoruddhā; are ignorant, not understanding the noble truths Desente ajānantā, when they are being taught. Na bujjhare ariyasaccāni.

Most people, mum, ignorant of the truths Saccāni amma buddhavaradesitāni, taught by the excellent Buddha, Te bahutarā ajānantā ye; look forward to a state of life, Abhinandanti bhavagataṁ, longing for rebirth among the gods. Pihenti devesu upapattiṁ.

Yet even rebirth among the gods Devesupi upapatti, in an impermanent state of life is not eternal. Asassatā bhavagate aniccamhi; But fools are not scared Na ca santasanti bālā, of being reborn time and again. Punappunaṁ jāyitabbassa.

Four lower realms and two other realms Cattāro vinipātā, may be gained somehow or other. Duve ca gatiyo kathañci labbhanti; But for those who end up in a lower realm, Na ca vinipātagatānaṁ, there is no way to go forth in the hells. Pabbajjā atthi nirayesu.

May you both grant me permission to go forth Anujānātha maṁ ubhayo, in the dispensation of him of the ten powers. Pabbajituṁ dasabalassa pāvacane; Living at ease, I shall apply myself Appossukkā ghaṭissaṁ, to giving up rebirth and death. Jātimaraṇappahānāya.

Why look forward to a new state of life Kiṁ bhavagate abhinanditena, in this useless, insubstantial body? Kāyakalinā asārena; Grant me permission, I shall go forth Bhavataṇhāya nirodhā, to make an end of craving for a new life. Anujānātha pabbajissāmi.

A Buddha has arisen, the time has come, Buddhānaṁ uppādo vivajjito, the unlucky moment has passed. Akkhaṇo khaṇo laddho; As long as I live I’ll never betray Sīlāni brahmacariyaṁ, my ethical precepts or my chaste path.” Yāvajīvaṁ na dūseyyaṁ”.

Then Sumedhā said to her parents: Evaṁ bhaṇati sumedhā, “So long as I remain a layperson, Mātāpitaro “na tāva āhāraṁ; I’ll refuse to eat any food, Āharissaṁ gahaṭṭhā, until I’ve fallen under the sway of death.” Maraṇavasaṁ gatāva hessāmi”.

Upset, her mother burst into tears, Mātā dukkhitā rodati pitā ca, while her father, though grieved, Assā sabbaso samabhihato; tried his best to persuade her Ghaṭenti saññāpetuṁ, as she lay collapsed upstairs in the longhouse. Pāsādatale chamāpatitaṁ.

“Get up child, why do you grieve so? “Uṭṭhehi puttaka kiṁ soci, You’re already betrothed to be married! Tena dinnāsi vāraṇavatimhi; King Anīkaratta the handsome Rājā anīkaratto, is in Vāraṇavatī: he is your betrothed. Abhirūpo tassa tvaṁ dinnā.

You shall be the chief queen, Aggamahesī bhavissasi, wife of King Anīkaratta. Anikarattassa rājino bhariyā; Ethical precepts, the chaste path—Sīlāni brahmacariyaṁ, going forth is hard to do, my child. Pabbajjā dukkarā puttaka.

As a royal there is command, wealth, authority, Rajje āṇā dhanamissariyaṁ, and the happiness of possessions. Bhogā sukhā daharikāsi; Enjoy sensual pleasures while you’re still young! Bhuñjāhi kāmabhoge, Let your wedding take place, my child!” Vāreyyaṁ hotu te putta”.

Then Sumedhā said to him: Atha ne bhaṇati sumedhā, “Let this not come to pass! Existence is hollow! “Mā edisikāni bhavagatamasāraṁ; I shall either go forth or die, Pabbajjā vā hohiti, but I shall never marry. Maraṇaṁ vā me na ceva vāreyyaṁ.

Why cling to this rotting body so foul, Kimiva pūtikāyamasuciṁ, stinking of fluids, Savanagandhaṁ bhayānakaṁ kuṇapaṁ; a horrifying water-bag carcass, Abhisaṁviseyyaṁ bhastaṁ, always oozing, full of filth? Asakiṁ paggharitaṁ asucipuṇṇaṁ.

Knowing it like I do, what’s the point? Kimiva tahaṁ jānantī, A carcass is vile, smeared with flesh and blood, Vikūlakaṁ maṁsasoṇitupalittaṁ; food for birds and swarms of worms—Kimikulālayaṁ sakuṇabhattaṁ, why have we been given it? Kaḷevaraṁ kissa diyyati.

Before long the body, bereft of consciousness, Nibbuyhati susānaṁ, is carried out to the charnel ground, Aciraṁ kāyo apetaviññāṇo; to be discarded like an old log Chuddho kaḷiṅgaraṁ viya, by relatives in disgust. Jigucchamānehi ñātīhi.

When they’ve discarded it in the charnel ground, Chuddhūna naṁ susāne, to be eaten by others, your own parents Parabhattaṁ nhāyanti jigucchantā; bathe themselves, disgusted; Niyakā mātāpitaro, what then of people at large? Kiṁ pana sādhāraṇā janatā.

They’re attached to this hollow carcass, Ajjhositā asāre, this mass of sinews and bone; Kaḷevare aṭṭhinhārusaṅghāte; this rotting body Kheḷassuccārassava, full of saliva, tears, feces, and pus. Paripuṇṇe pūtikāyamhi.

If anyone were to dissect it, Yo naṁ vinibbhujitvā, turning it inside out, Abbhantaramassa bāhiraṁ kayirā; the unbearable stench Gandhassa asahamānā, would disgust even their own mother. Sakāpi mātā jiguccheyya.

Rationally examining Khandhadhātuāyatanaṁ, the aggregates, elements, and sense fields Saṅkhataṁ jātimūlakaṁ dukkhaṁ; as conditioned, rooted in birth, suffering—Yoniso anuvicinantī, why would I wish for marriage? Vāreyyaṁ kissa iccheyyaṁ.

Let three hundred sharp swords Divase divase tisatti, fall on my body everyday! Satāni navanavā pateyyuṁ kāyamhi; Even if the slaughter lasted a hundred years Vassasatampi ca ghāto, it’d be worth it if it led to the end of suffering. Seyyo dukkhassa cevaṁ khayo.

One who understands the Teacher’s words Ajjhupagacche ghātaṁ, would put up with this slaughter: Yo viññāyevaṁ satthuno vacanaṁ; ‘Long for you is transmigration ‘Dīgho tesaṁ saṁsāro, being killed time and time again.’ Punappunaṁ haññamānānaṁ’.

Among gods and humans, Devesu manussesu ca, in the realm of animals or that of titans, Tiracchānayoniyā asurakāye; among the ghosts or in the hells, Petesu ca nirayesu ca, endless killings are seen. Aparimitā dissare ghātā.

The hells are full of killing, Ghātā nirayesu bahū, for the corrupt who have fallen to the underworld. Vinipātagatassa pīḷiyamānassa; Even among the gods there is no shelter, Devesupi attāṇaṁ, for no happiness excels extinguishment. Nibbānasukhā paraṁ natthi.

Those who are committed to the dispensation Pattā te nibbānaṁ, of him of the ten powers attain extinguishment. Ye yuttā dasabalassa pāvacane; Living at ease, they apply themselves Appossukkā ghaṭenti, to giving up rebirth and death. Jātimaraṇappahānāya.

On this very day, dad, I shall renounce: Ajjeva tātabhinikkha- what’s to enjoy in hollow riches? Missaṁ bhogehi kiṁ asārehi; I’m disillusioned with sensual pleasures, Nibbinnā me kāmā, they’re like vomit, made like a palm stump.” Vantasamā tālavatthukatā”.

As she spoke thus to her father, Sā cevaṁ bhaṇati pitara- Anīkaratta, to whom she was betrothed, Manīkaratto ca yassa sā dinnā; approached from Vāraṇavatī Upayāsi vāraṇavate, at the time appointed for the marriage. Vāreyyamupaṭṭhite kāle.

Then Sumedhā took up a knife, Atha asitanicitamuduke, and cut off her hair, so black, thick, and soft. Kese khaggena chindiya sumedhā; Shutting herself in the longhouse, Pāsādaṁ pidahitvā, she entered the first absorption. Paṭhamajjhānaṁ samāpajji.

And as she entered it there, Sā ca tahiṁ samāpannā, Anīkaratta arrived at the city. Anīkaratto ca āgato nagaraṁ; Then in the longhouse, Sumedhā Pāsāde ca sumedhā, well developed the perception of impermanence. Aniccasaññaṁ subhāveti.

As she investigated in meditation, Sā ca manasi karoti, Anīkaratta quickly climbed the stairs. Anīkaratto ca āruhī turitaṁ; His limbs adorned with gems <j>and honey-yellow gold, Maṇikanakabhūsitaṅgo, he begged Sumedhā with joined palms: Katañjalī yācati sumedhaṁ.

“As a royal there is command, wealth, authority, “Rajje āṇādhanamissa- and the happiness of possessions. Riyaṁ bhogā sukhā daharikāsi; Enjoy sensual pleasures while you’re still young! Bhuñjāhi kāmabhoge, Sensual pleasures are hard to find in the world! Kāmasukhā dullabhā loke.

I’ve handed royalty to you—Nissaṭṭhaṁ te rajjaṁ, enjoy riches, give gifts! Bhoge bhuñjassu dehi dānāni; Don’t be sad; Mā dummanā ahosi, your parents are upset.” Mātāpitaro te dukkhitā”.

Sumedhā, having no use for sensual pleasures, Taṁ taṁ bhaṇati sumedhā, and having done away with delusion, <j>spoke right back: Kāmehi anatthikā vigatamohā; “Do not take pleasure in sensuality! “Mā kāme abhinandi, See the danger in sensual pleasures! Kāmesvādīnavaṁ passa.

Mandhātā, king of four continents, Cātuddīpo rājā, foremost in enjoying sensual pleasures, Mandhātā āsi kāmabhoginamaggo; died unsated, Atitto kālaṅkato, his desires unfulfilled. Na cassa paripūritā icchā.

Were the seven jewels to rain from the sky Satta ratanāni vasseyya, all over the ten directions, Vuṭṭhimā dasadisā samantena; there would be no sating of sensual pleasures: Na catthi titti kāmānaṁ, people die insatiable. Atittāva maranti narā.

Like a butcher’s knife and chopping board, Asisūnūpamā kāmā, sensual pleasures are like a snake’s head. kāmā sappasiropamā; They burn like a fire-brand, Ukkopamā anudahanti, they resemble a skeleton. aṭṭhikaṅkala sannibhā.

Sensual pleasures are impermanent and unstable, Aniccā adhuvā kāmā, they’re full of suffering, a terrible poison; bahudukkhā mahāvisā; like a hot iron ball, Ayoguḷova santatto, the root of gloom, their fruit is pain. aghamūlā dukhapphalā.

Sensual pleasures are like fruits of a tree, Rukkhapphalūpamā kāmā, like scraps of meat, painful, maṁsapesūpamā dukhā; they trick you like a dream; Supinopamā vañcaniyā, sensual pleasures are like borrowed goods. kāmā yācitakūpamā.

Sensual pleasures are like swords and spears; Sattisūlūpamā kāmā, a disease, a boil, gloom and trouble. rogo gaṇḍo aghaṁ nighaṁ; Like a pit of glowing coals, Aṅgārakāsusadisā, the root of gloom, fear and slaughter. aghamūlaṁ bhayaṁ vadho.

Thus sensual pleasures have been explained Evaṁ bahudukkhā kāmā, to be obstructions, so full of suffering. akkhātā antarāyikā; Please leave! As for me, Gacchatha na me bhavagate, I have no trust in any state of life. vissāso atthi attano.

What can someone else do for me Kiṁ mama paro karissati, when their own head is burning? Attano sīsamhi ḍayhamānamhi; When stalked by old age and death, Anubandhe jarāmaraṇe, you should strive to destroy them.” Tassa ghātāya ghaṭitabbaṁ”.

She opened the door Dvāraṁ apāpuritvānahaṁ, and saw her parents with Anīkaratta, Mātāpitaro anīkarattañca; sitting crying on the floor. Disvāna chamaṁ nisinne, And so she said this: Rodante idamavocaṁ.

“Transmigration is long for fools, “Dīgho bālānaṁ saṁsāro, crying again and again <j>at that with no known beginning—Punappunañca rodataṁ; the death of a father, Anamatagge pitu maraṇe, the killing of a brother or of themselves. Bhātu vadhe attano ca vadhe.

Remember the ocean of tears, of milk, of blood—Assu thaññaṁ rudhiraṁ, transmigration with no known beginning. Saṁsāraṁ anamataggato saratha; Remember the bones piled up Sattānaṁ saṁsarataṁ, by beings transmigrating. Sarāhi aṭṭhīnañca sannicayaṁ.

Remember the four oceans Sara caturodadhī, compared with tears, milk, and blood. Upanīte assuthaññarudhiramhi; Remember bones piled up high as Mount Vipula Sara ekakappamaṭṭhīnaṁ, in the course of a single eon. Sañcayaṁ vipulena samaṁ.

Transmigration with no known beginning Anamatagge saṁsarato, is compared to this broad Black Plum Tree Land; Mahiṁ jambudīpamupanītaṁ; if divided into lumps the size of jujube seeds, Kolaṭṭhimattaguḷikā, they’d still be fewer than his mother’s mothers. Mātā mātusveva nappahonti.

Remember the grass, sticks, and leaves, Tiṇakaṭṭhasākhāpalāsaṁ, compare that with no known beginning: Upanītaṁ anamataggato sara; if split into chips four inches in size, Caturaṅgulikā ghaṭikā, they’d still be fewer than his father’s fathers. Pitupitusveva nappahonti.

Remember the one-eyed turtle <j>and the yoke with a hole Sara kāṇakacchapaṁ pubba- blown in the ocean from east to west—Samudde aparato ca yugachiddaṁ; sticking the head in the hole Siraṁ tassa ca paṭimukkaṁ, is a metaphor for gaining a human birth. Manussalābhamhi opammaṁ.

Remember the form of this unlucky body, Sara rūpaṁ pheṇapiṇḍopa- insubstantial as a lump of foam. Massa kāyakalino asārassa; See the aggregates as impermanent, Khandhe passa anicce, remember the hells so full of distress. Sarāhi niraye bahuvighāte.

Remember those swelling the charnel grounds Sara kaṭasiṁ vaḍḍhente, again and again in life after life. Punappunaṁ tāsu tāsu jātīsu; Remember the danger of gharials! Sara kumbhīlabhayāni ca, Remember the four truths! Sarāhi cattāri saccāni.

When freedom from death is there to be found, Amatamhi vijjamāne, why would you drink the five bitter poisons? Kiṁ tava pañcakaṭukena pītena; For all erotic delights Sabbā hi kāmaratiyo, are so much more bitter than them. Kaṭukatarā pañcakaṭukena.

When freedom from death is there to be found, Amatamhi vijjamāne, why would you burn for sensual pleasures? Kiṁ tava kāmehi ye pariḷāhā; For all erotic delights Sabbā hi kāmaratiyo, are burning, boiling, bubbling, seething. Jalitā kuthitā kampitā santāpitā.

When there is freedom from enmity, Asapattamhi samāne, why would you want your enemy, sensual pleasures? Kiṁ tava kāmehi ye bahusapattā; Many enemies take a share of your sensual pleasures: Rājaggicoraudakappiyehi, kings, fire, robbers, flood, and unloved heirs. Sādhāraṇā kāmā bahusapattā.

When liberation is there to be found, Mokkhamhi vijjamāne, what good are sensual pleasures that kill and bind? Kiṁ tava kāmehi yesu vadhabandho; For though unwilling, <j>when sensual pleasures are there, Kāmesu hi asakāmā, they are subject to the pain of killing and binding. Vadhabandhadukhāni anubhonti.

As a blazing grass torch Ādīpitā tiṇukkā, burns one who grasps it without letting go, Gaṇhantaṁ dahanti neva muñcantaṁ; sensual pleasures are like a grass torch, Ukkopamā hi kāmā, burning those who do not let go. Dahanti ye te na muñcanti.

Don’t give up abundant happiness Mā appakassa hetu, for the trivial joys of sensual pleasure. Kāmasukhassa vipulaṁ jahī sukhaṁ; Don’t fret later, Mā puthulomova baḷisaṁ, like a catfish on a hook. Gilitvā pacchā vihaññasi.

Deliberately control yourself <j>among sensual pleasures! Kāmaṁ kāmesu damassu, You’re like a hound fixed to a chain: Tāva sunakhova saṅkhalābaddho; sensual pleasures will surely devour you Kāhinti khu taṁ kāmā, as hungry corpse-workers would a dog. Chātā sunakhaṁva caṇḍālā.

Harnessed to sensual pleasure, Aparimitañca dukkhaṁ, you undergo endless pain, Bahūni ca cittadomanassāni; along with much mental anguish: Anubhohisi kāmayutto, relinquish sensual pleasures, they don’t last! Paṭinissaja addhuve kāme.

When the unaging is there to be found, Ajaramhi vijjamāne, what good are sensual pleasures in which is old age? Kiṁ tava kāmehi yesu jarā; All rebirths everywhere Maraṇabyādhigahitā, are bonded to death and sickness. Sabbā sabbattha jātiyo.

This is freedom from old age, freedom from death! Idamajaramidamamaraṁ, This is freedom from old age and death, the sorrowless state! Idamajarāmaraṁ padamasokaṁ; Free of enmity, unconstricted, Asapattamasambādhaṁ, faultless, fearless, without tribulations. Akhalitamabhayaṁ nirupatāpaṁ.

This freedom from death has been realized by many; Adhigatamidaṁ bahūhi, even today it can be obtained Amataṁ ajjāpi ca labhanīyamidaṁ; by those who rationally apply themselves; Yo yoniso payuñjati, but it’s impossible if you don’t try.” Na ca sakkā aghaṭamānena”.

So said Sumedhā, Evaṁ bhaṇati sumedhā, lacking delight in conditioned things. Saṅkhāragate ratiṁ alabhamānā; Soothing Anīkaratta, Anunentī anikarattaṁ, Sumedhā cast her hair on the ground. Kese ca chamaṁ khipi sumedhā.

Standing up, Anīkaratta Uṭṭhāya anikaratto, raised his joined palms to her father and begged: Pañjaliko yācatassā pitaraṁ so; “Let go of Sumedhā, so that she may go forth! “Vissajjetha sumedhaṁ, She will see the truth of liberation.” Pabbajituṁ vimokkhasaccadassā”.

Released by her mother and father, Vissajjitā mātāpitūhi, she went forth, afraid of grief and fear. pabbaji sokabhayabhītā; While still a trainee nun <j>she realized the six direct knowledges, Cha abhiññā sacchikatā, along with the highest fruit. aggaphalaṁ sikkhamānāya.

The extinguishment of the princess Acchariyamabbhutaṁ taṁ, was incredible and amazing; Nibbānaṁ āsi rājakaññāya; on her deathbed, she declared Pubbenivāsacaritaṁ, her several past lives. Yathā byākari pacchime kāle.

“In the time of the Buddha Koṇāgamana, “Bhagavati koṇāgamane, we three friends gave the gift Saṅghārāmamhi navanivesamhi; of a newly-built dwelling Sakhiyo tisso janiyo, in the Saṅgha’s monastery. Vihāradānaṁ adāsimha.

Ten times, a hundred times, Dasakkhattuṁ satakkhattuṁ, a thousand times, ten thousand times, Dasasatakkhattuṁ satāni ca satakkhattuṁ; we were reborn among the gods, Devesu uppajjimha, let alone among humans. Ko pana vādo manussesu.

We were mighty among the gods, Devesu mahiddhikā ahumha, let alone among humans! Mānusakamhi ko pana vādo; I was queen to a king with the seven treasures—Sattaratanassa mahesī, I was the treasure of a wife. Itthiratanaṁ ahaṁ āsiṁ.

That was the cause, that the origin, that the root, So hetu so pabhavo, that was the acceptance of the dispensation; Taṁ mūlaṁ sāva sāsane khantī; that first meeting culminated in extinguishment Taṁ paṭhamasamodhānaṁ, for one delighting in the teaching. Taṁ dhammaratāya nibbānaṁ.

So say those who have faith in the words Evaṁ karonti ye sadda- of the one unrivaled in wisdom. Hanti vacanaṁ anomapaññassa; They’re disillusioned with any state of life, Nibbindanti bhavagate, and being disillusioned they become dispassionate.” Nibbinditvā virajjantī”ti.

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

Mahānipāto niṭṭhito.

Samattā therīgāthāyo

Gāthāsatāni cattāri, asīti puna cuddasa; Theriyekuttarasatā, sabbā tā āsavakkhayāti.

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