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The Thematic Discourses on Nuns

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SN 5. BhikkhunsayuttaThe Thematic Discourses about Nuns

Table of Contents

Texts

Preface

SN 5.1 aviksutta

SN 5.2 Somsutta

SN 5.3 Kisgotamsutta

SN 5.4 Vijaysutta

SN 5.5 Uppalavasutta

SN 5.6 Clsutta

SN 5.7 Upaclsutta

SN 5.8 Ssupaclsutta

SN 5.9 Selsutta

SN 5.10 Vajirsutta

nandajoti Bhikkhu(September, 2011 / 2555)


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Texts

BJT: Sri Lankan edition, from the Buddha Jayanti Tripitaka Series, Volume XIII (Colombo,

1976/2519, reprinted with corrections 2005).

Thai: Thai edition, as found on Budsir for Windows CD-ROM (version 2.0, Bangkok, 1996).

ChS: Burmese edition, as found on the Chaha Sagyana CD-ROM (version 3, Igatpuri, nodate, but = 1999).

PTS: European edition, The Sagthavagga, ed. G. A. Somaratne, (Oxford, 1998).

Comm: Sagthvagga-ahakath, as found on theChaha Sagyana CD-ROM (version 3,Igatpuri, no date, but = 1999).

Preface

In preparing this text and translation for publication I have divided it into a number ofversions. In the Buddhist Texts and Studies section will be found the Pi Text togeth er withthe variant readings. This is a more technical work dealing with the establishment of the text.

In the Texts and Translations section I present the full Text and Translation with annotationswhich help to explain matters that may not be clear from the text itself. I have therefore

translated the Commentary, such as it is, in its entirety, which will at least give students someidea of what a Commentary is like.

In the English section there is the Translation Only, with somewhat less notes than in the Textand Translations section, which is intended for the casual reader who wants a reliable

translation but is not interested in the technical matters concerning the original text itself.

I have also recorded both the English translation and the Pi text, which are available on theirrespective pages; and can also be accessed separately on the Audio page.

The establishment of the text involved no great difficulties, and the variations are minor for

the most part. Wherever necessary I have indicated why I preferred a reading, or what therelationship of the alternative reading is to the text, although there is sometimes extra

information in this regard in the Text and Translation version.

I have filled in the ellipses found in the original as I believe they would have been done by the

recitor (bhaka) during recital. Where ellipsis should be marked is very fluid between thedifferent editions, which perhaps indicates that it was a matter for the scribe to decide, rather

than a strict textual tradition.

nandajoti BhikkhuSeptember 2011


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SN 5. BhikkhunsayuttaThe Thematic Discourses about Nuns

SN 5.1 aviksuttaThe Discourse about avik

162. Eva me suta:Thus I have heard:

eka samaya Bhagav Svatthiya viharatiat one time the Gracious One was dwelling near Svatth

Jetavane Anthapiikassa rme.at Anthapiikas grounds in Jetas Wood.

Atha kho avik bhikkhun, pubbahasamaya nivsetv,Then the nun avik,1 having dressed in the morning time,

pattacvaram-dya, Svatthi piya pvisi.after picking up her bowl and robe, was entering Svatth for alms.

Svatthiya piya caritv, pacchbhatta piaptapaikkant,After walking for alms in Svatth, and returning from the alms-round after the meal,

yena Andhavana tenupasakami vivekatthin.she approached the Blind Mans Wood

2seeking for seclusion.

Atha kho Mro ppimThen the Wicked Mra

avikya bhikkhuniy bhaya chambhitatta lomahasa uppdetukmo,desiring to give rise to fear, terror, and horror in the nun avik,

vivekamh cvetukmo, yena avik bhikkhun tenupasakami,desiring to drive her out of seclusion, approached the nun avik,

upasakamitv avika bhikkhuni gthya ajjhabhsi:and after approaching he addressed the nun avik with a verse:

1Comm:avikti aviya jt avinagarato yeva ca nikkhamma pabbajit;avik means she wasborn in av and she went forth from the town of av.

2Comm:Andhavanan-ti Kassapasammsambuddhassa cetiye navakammatthya dhana samdapetv,gacchantassa Yasodharassa nma Dhammabhakassa ariyapuggalassa akkhni uppetv, tatthevaakkhibhedappattehi pacahi corasatehi, nivutthatt tato pahya Andhavanan-ti sakha gata vana.Ta kira Svatthito dakkhiapasse gvutamatte hoti Rjrakkhya gutta, tattha pavivekakm bhikkhca bhikkhuniyo ca gacchanti. Tasm ayam-pi kyavivekatthin yena ta vana tenupasakami.Blind

Man's Wood, having taken riches for the purpose of the work on the Chetiya of the Fully Awakened

Kassapa, after they tore out the eyes of the Dhamma recitor named Yasodhara, who was a Noble One,

five hundred thieves lost their own sight and dwelt right there because of it, and the name Blind Man's

Wood came to that wood. It seems it was around a half a league on the southern side of Svatth andwas guarded and protected by the King, and monks and nuns who desired seclusion would go there.

Therefore seeking for bodily seclusion she approached that wood.


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Natthi nissaraa loke, ki vivekena khasi?There is no escape3 from the world, why do you try with seclusion?

Bhujassu kmaratiyo, mhu pacchnutpin. tiEnjoy the sensual delights, do not be remorseful hereafter.

Atha kho avikya bhikkhuniy etad-ahosi:Then it occurred to the nun avik:

Ko nu khvya manusso v amanusso v gtha bhsat? tiWho is this, a human or a non-human, speaking this verse?

Atha kho avikya bhikkhuniy etad-ahosi:Then it occurred to the nun avik:

Mro kho aya PpimThis is the Wicked Mra

mama bhaya chambhitatta lomahasa uppdetukmo,desiring to give rise to fear, terror, and horror in me,

vivekamh cvetukmo gtha bhsat. tidesiring to drive me out of seclusion, who speaks this verse.

Atha kho avik bhikkhun: Mro aya Ppim iti viditv,Then the nun avik having understood: This is the Wicked Mra,

Mra Ppimanta gthhi paccabhsi:replied with this verse to the Wicked Mra:

Atthi nissaraa loke, paya me suphussita,There is an escape from the world, which I have attained through wisdom,

4

Pamattabandhu Ppima, na tva jnsi ta pada,You do not know that state,

5you Wicked one, kin of the heedless,

Sattislpam km, khandhsa adhikuan,Sensual pleasures are like an axe,

6the constituent parts (like) the block,

7

Ya tva kmarati brsi, arati mayha s ah. tiThat which you say is sensual delight, in that for me there is no delight.

3Comm:nissaraan-ti nibbna, escape means Emancipation.

4Comm:payti paccavekkhaaena;through wisdom means through reflection knowledge(reflection on her attainment).

5Comm:na tva jnsi ta padan-ti tva eta Nibbnapada v Nibbnagmimaggapada v najnsi;you do not know that state means you do not know the state of Emancipation or the path going toEmancipation.

6Comm:sattislpamti vinivijjhanatthena sattislasadis; like an axe means the same as an axe the

purpose of which is to pierce through.7Comm:khandhsa adhikuanti khandh tesa adhikuanabhaik;the constituent parts (are like)the block means those constituents are like a heap on a block .


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Atha kho Mro Ppim: Jnti ma avik bhikkhun! tiThen the Wicked Mra (thought): The nun avik knows me!

dukkh dummano tatthevantaradhy ti.and pained and depressed he vanished right there.

SN 5.2 SomsuttaThe Discourse about Som



Jetavane Anthapiikassa rme.

at Anthapiikas grounds in Jetas Wood.

Atha kho Som bhikkhun, pubbahasamaya nivsetv,Then the nun Som, having dressed in the morning time,



yena Andhavanatenupasakami divvihrya,she approached the Blind Mans Wood to pass the day,

Andhavana ajjhogahetv,and having entered Blind Mans Wood,

aatarasmi rukkhamle divvihra nisdi.she sat down at the root of a certain tree to pass the day.

Atha kho Mro PpimThen the Wicked Mra

Somya bhikkhuniy bhaya chambhitatta lomahasa uppdetukmo,desiring to give rise to fear, terror, and horror in the nun Som,

samdhimh cvetukmo, yena Som bhikkhun tenupasakami,desiring to drive her out of concentration, approached the nun Som,

upasakamitv Soma bhikkhuni gthya ajjhabhsi:and after approaching he addressed the nun Som with a verse:


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Ya ta ishi pattabba hna durabhisambhava,That place8 which has been attained by the seers is hard to obtain,

Na ta dvagulapaya, sakk pappotum-itthiy. tiNo woman, with her two-finger wisdom,

9is able to attain it.

Atha kho Somya bhikkhuniy etad-ahosi:Then it occurred to the nun Som:


Atha kho Somya bhikkhuniy etad-ahosi:Then it occurred to the nun Som:



samdhimh cvetukmo, gtha bhsat. tidesiring to drive me out of concentration, who speaks this verse.

Atha kho Som bhikkhun Mro aya Ppim iti viditv,Then the nun Som having understood: This is the Wicked Mra,

Mra Ppimanta gthhi paccabhsi:replied with these verses to the Wicked Mra:

Itthibhvo ki kayir, cittamhi susamhite?What is to be made of womenhood when my mind is well-composed?

amhi vattamnamhi, Samm Dhamma vipassato.When knowledges exist,

10and Right Dhamma has been seen with insight.

11

Yassa nna siy eva: Itthha puriso ti v,For whomever thinks thus: I am a woman or a man,

Kici v pana aasmi, ta Mro vattum-arahat. tiOr I am something other, deserves to have Mra speak to her.12

8Comm:hnan-ti Arahatta;place means Worthiness.

9Comm:dvagulapayti parittapaya, yasm v dvhi agulehi kappsavai gahetv suttakantanti, tasm itth dvagulapa ti vuccati;two-finger wisdom means having little wisdom, becausehaving grabbed the cotton with her two fingers she spins thread, therefore a woman has two-finger

wisdom is said.10

Comm:amhi vattamnamhti phalasampattie pavattamne; when knowledge exists means whenthe knowledge of fruition attainment exists.

11Comm:dhamma vipassato ti catusaccadhamma vipassantassa, pubbabhge v vipassanyarammaabhta khandhapacakam-eva;Dhamma has been seen with insight means the Dhamma of theFour Truths has been seen with insight, or previously seeing the five constituents objectively with

insight.12Comm:kici v pana aasmti aa v kici aha asm ti, tahmnadihivasena yassa siy;or I

am something othermeans there will be some other I am, on account of craving, conceit or views.


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Atha kho Mro Ppim: Jnti ma Som bhikkhun! tiThen the Wicked Mra (thought): The nun Som knows me!


SN 5.3 KisgotamsuttaThe Discourse about Kisgotam





Atha kho Kisgotam bhikkhun, pubbahasamaya nivsetv,Then the nun Kisgotam,13 having dressed in the morning time,

13Comm:Kisgotamti, appamasalohitatya kis, Gotam ti panass nma. Pubbe kira Svatthiya

ekasmi kule astikoidhana sabba agr va jta. Kuumbiko agrajtni anharitv: Avassakoci puav bhavissati, tassa puena puna pkatika bhavissat. ti Suvaahiraassa ciyo pretv,pae hapetvsampe nisdi. Athek duggatakulassa dht: Ahamsaka gahetv, druskaharissm, ti vthi gat ta disv kuumbika ha: pae tva dhana ettaka, gehe kittakabhavissat? ti Ki disv amma eva kathes? ti Ima hiraasuvaan!-ti So: Puavat esbhavissat. ti Tass vasanahna pucchitv, pae bhaa paismetv, tass mtpitaro

upasakamitv evam-ha: Amhka gehe vayappatto drako atthi, tasseta drika deth ti. KiSmi duggatehi saddhi kei karos ti? Mittasanthavonma duggatehi pi saddhi hoti, detha na,Kuumbasmin bhavissat, ti na gahetv ghara nesi. S savsam -anvya putta vijt. Puttopadas hianakle klam-aksi. S duggatakule uppajjitv, mahkula gantv pi: Puttavinsapattmh. ti Uppannabalavasok, puttassa sarrakicca vretv, ta matakaevara dya nagarevippalapant carati. Ekadivasa mahatiy Buddhavthiy Dasabalassa santika gantv: Puttassa mearogabhvatthya bhesajja detha Bhagav ti ha. Gaccha Svatthi hiitv, yasmi gehematapubbo natthi, tato siddhatthaka hara, puttassa te bhesajja bhavissat. ti S nagara pavisitv,dhuragehato pahya, Bhagavat vuttanayena gantv, siddhatthaka ycant ghare ghare, Kuto tvaevarpa ghara passissas? ti vutt. Katipayni gehni hiitv: Sabbesam-pi kirya dhammat,na mayha puttassev. ti Slya chava chaetv pabbajja yci. Satth: ima pabbjet tibhikkhuni-upassaya pesesi. S khuragge yeva Arahatta ppui. Ima Theri sandhya: Atha khoKisgotam... ti vutta;Kisgotam, because of having little flesh and blood she was called thin (Kis),

Gotam is her (clan) name. In the past it seems in a certain family in Svatth having 80,000 in wealth itall turned to ashes. The head of the family, having not thrown away those ashes (thought): Inevitablythere will be some merit (remaining), and it will be possible to restore (the wealth) through that merit.

Having filled golden coloured vessels (with the ashes), and set them up in the market, he sat down close

by. Then a certain poor family's daughter (thinking): Having got a halfpenny, I can carry away somewood and vegetables, while going along the road said this to the head of the family: You have so muchwealth in the market, how much will there be in the home? Having seen what, dear girl, do you speakthus? This is pure gold! He (thought): She must be endowed with merit. Having asked the place shewas living, and set in order his goods at the market, he approached her mother and father and said this:

In our house there is a young boy growing up, give her to this boy. Why, Master, do you play withpoor people (like us)? (I am) known as an intimate friend to the poor, give her, and she will be the wifeof the head of the family, and having taken her he led her to the house. After intercourse she became onewho had borne a son. The son, at one time when he was wandering around on foot, died. Having been

born in a poor family, she went to the great family (and said): My son has come to destruction. Beingovercome by grief, she put aside the duties to her son's body, and took his dead body and roamed about

wailing in the city. One day, having drawn close to the Buddha, the One of Ten Powers, on the highway:


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yena Andhavana tenupasakami divvihrya,she approached the Blind Mans Wood to pass the day,




Kisgotamiy bhikkhuniy bhaya chambhitatta lomahasa uppdetukmo,desiring to give rise to fear, terror, and horror in the nun Kisgotam,

samdhimh cvetukmo, yena Kisgotam bhikkhun tenupasakami,desiring to drive her out of concentration, approached the nun Kisgotam,

upasakamitv Kisgotami bhikkhuni gthya ajjhabhsi:and after approaching he addressed the nun Kisgotam with a verse:

Ki nu tva mataputtva, ekam-si rudam-mukh,Why do you, like one with a dead son, sit solitary14 with a tearful face,15

Vanam-ajjhagat ek, purisa nu gavesas? tiHaving entered the Wood alone, do you seek for a man?

Atha kho Kisgotamiy bhikkhuniy etad-ahosi:Then it occurred to the nun Kisgotam:


Atha kho Kisgotamiy bhikkhuniy etad-ahosi:Then it occurred to the nun Kisgotam:

She said: My son has fallen ill, give some medicine, Gracious One. Go, and having wandered inSvatth, from a house where there has formerly been no deaths, bring a mustard seed, and that will bemedicine for your son. She entered the city, and beginning from the nearest house, she went in accordance with the Gracious Ones words, begging for mustard seed from house to house, Where willyou find such a house? they said. Having wandered to several homes (she understood): It seems to be ageneral rule everywhere (that people die), not only my son. Having left the corpse in a shed she asked forthe going-forth. The Teacher sent her to the nunnery and said: Give her the going-forth. In the razorhall itself (while they were still giving her the going-forth) she attained Worthiness. In connection with this

Elder: Then Kisgotam... was said.14

Comm: ekam-s-ti ek si; word-analysis.15Comm:rudam-mukhti rudamnamukh viya; with a tearful face means like someone with a tearful

face.


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Atha kho Kisgotam bhikkhun: Mro aya Ppim iti viditv,Then the nun Kisgotam having understood: This is the Wicked Mra,


Accanta mataputtmhi, puris etad-antik,I am at the end of dead sons,16 (I am) finished with men,17

Na socmi na rodmi, na ta bhymi vuso.I do not grieve, I do not cry, I am not afraid of you, friend.

Sabbattha vihat nandi, tamokkhandho padlito,Everywhere delight is dead,

18broken

19is the dark mass,

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Jetvna Maccuno sena, viharmi ansav. tiHaving defeated Deaths army, I live without pollutants.

Atha kho Mro Ppim: Jnti ma Kisgotam bhikkhun tiThen the Wicked Mra (thought): The nun Kisgotam knows me!


16 Comm:accanta mataputtmhti ettha anta atta accanta, bhvanapusakam-eta. Ida vuttahoti: yath puttamaraa anta atta hoti, eva mataputt aha, idni mama puna puttamaraanma natthi;I am at the end of dead sons means now I am at the end, gone past, I sit aside (such is thesub-commentarial explanation of this strange phrase). This is what is said: just as there is a past, and

end of dead sons, so I am dead to sons, now there is nothing known as a dead son.17

Comm:puris etadantikti puris pi me etad-antik va, yo me puttamaraassa anto,purisnam-pi meesevanto, abhabb aha idni purisa gavesitun-ti;I am one who is finished with men means for methere is an end of men, for me in whom there is an end of dead sons there is also an end of men, it is

impossible now to seek for men.18

Comm:sabbattha vihat nandti sabbesu khandhyatanadhtubhavayonigatihitinivsesu mamatahnand vihat; everywhere delight is deadmeans my delight and craving for all dwellings,continuation, persistence, destinations, realms or states involving the constituents, the sense spheres or

the elements is dead.19Comm:padlitoti ena bhinno;destroyedmeans broken through knowledge.

20Comm:tamokkhandhoti avijjkkhandho;the mass of darkness means the the mass of ignorance.


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SN 5.4 VijaysuttaThe Discourse about Vijay




Atha kho Vijay bhikkhun, pubbahasamaya nivsetv,Then the nun Vijay, having dressed in the morning time,







Vijayya bhikkhuniy bhaya chambhitatta lomahasa uppdetukmo,desiring to give rise to fear, terror, and horror in the nun Vijay,

samdhimh cvetukmo, yena Vijay bhikkhun tenupasakami,desiring to drive her out of concentration, approached the nun Vijay,

upasakamitv Vijaya bhikkhuni gthya ajjhabhsi:and after approaching he addressed the nun Vijay with a verse:

Dahar tva rpavat, aha-ca daharo susu,You are a beautiful maiden, and I am a youthful man,

Pacagikena turiyena, eh Ayye bhirammase. tiCome, Sister, let us enjoy ourselves with the fivefold musical instruments.21

Atha kho Vijayya bhikkhuniy etad-ahosi:Then it occurred to the nun Vijay:

21Comm:Pacagikenti tata vitata tatavitata ghana susiran-ti eva pacagasamanngatena;

with the five musical instruments means being endowed with the fivefold musical instruments thus: a one-faced drum, a two-faced drum, a stringed instrument, a clapper and a flute. These are translated in

accordance with the sub-commentarial explanation.


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Atha kho Vijayya bhikkhuniy etad-ahosi:Then it occurred to the nun Vijay:




Atha kho Vijay bhikkhun: Mro aya Ppim iti viditv,Then the nun Vijay having understood: This is the Wicked Mra,


Rp sadd ras gandh phohabb ca manoram,Delightful forms, sounds, tastes, smells and touches,

Niyytaymi tuyheva, Mra nha tnatthik.I assign (them) to you,

22Mra, I am not seeking for that.

Imin ptikyena, bhindanena pabhagun,With this putrid body,

23which is brittle

24and frail,

25

Aymi harymi, kmatah samhat.I am distressed

26and ashamed,

27and have rooted up sensual craving.

Ye ca rppag satt, ye ca arpahyino,There are beings who reached form, and those in the formless state,

Y ca sant sampatti sabbattha vihato tamo. ti(But) those who have attained to peace

28have destroyed darkness everywhere.29

22Comm:niyytaymi tuyhevti sabbe tuyha yeva demi;I assign (them) to you means I surely give all ofthem to you.

23 Comm:ptikyenti suvaavao pi kyo nicca uggharitapaggharitahena ptikyo va, tasmevam-ha; with (this) putrid body means this golden-coloured body is a putrid body which is alwaysoozing and trickling, therefore this is said.

24Comm:bhindanenti bhijjanasabhvena;brittle means having the nature of brittleness.

25Comm:pabhagunti cuavicua pajjanadhammena;frailmeans having the nature to undergobeing crushed to pieces.

26Comm:aymti a pit homi;I am distressedmeans I am grieved and harassed.

27Comm:harymti lajjmi;I am ashamedmeans I am abashed.

28Comm:sant sampattti ahavidh lokiyasampatti rammaasantatya agasantatya ca sant tivutt;attained to peace means it is said that in eight ways the mundane attainments bring peacefulness tothe limbs and to sense-objects. This is interpreting the last line as referring to only mundane

attainments, which doesn't make good sense to me; there is evidently a contrast intended in the verse

between those still attached to sense pleasures, form and the formless, with those (referred to in the lastline) who have gone beyond.

29Comm:sabbatthti sabbesu rprpabhavesu, tesa dvinna bhavna gahitatt gahite kmabhave


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Atha kho Mro Ppim: Jnti ma Vijay bhikkhun! tiThen the Wicked Mra (thought): The nun Vijay knows me!


SN 5.5 UppalavasuttaThe Discourse about Uppalava





Atha kho Uppalava bhikkhun, pubbahasamaya nivsetv,Then the nun Uppalava, having dressed in the morning time,





aatarasmi Supupphitaslarukkhamle ahsi.she stood at the root of a Sla tree in full flower.


Uppalavaya bhikkhuniy bhaya chambhitatta lomahasa uppdetukmo,desiring to give rise to fear, terror, and horror in the nun Uppalava,

samdhimh cvetukmo, yena Uppalava bhikkhun tenupasakami,desiring to drive her out of concentration, approached the nun Uppalava,

upasakamitv Uppalavaa bhikkhuni gthya ajjhabhsi:and after approaching he addressed the nun Uppalava with a verse:

ahasu ca sampatts ti. Etesu sabbesu hnesu mayha avijjtamo vihato ti vadati; everywhere means

in all the form and formless worlds, the grasping nature of these two worlds and the eight attainmentsgrasped-at in the sensual world. For me the darkness of ignorance is destroyed in these places, is what

is said.


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Supupphitagga upagamma, bhikkhuni,Approaching (a tree) blossoming from the top,30 nun,

Ek tuva tihasi Slamle,You stay alone at the root of the Sla tree,

Na catthi te dutiy vaadhtu,You are second to none in your beautiful form,

31

Ble n tva bhyasi dhuttaknan?-tiYoung woman, are you not afraid of the scoundrels?

Atha kho Uppalavaya bhikkhuniy etad-ahosi:Then it occurred to the nun Uppalava:


Atha kho Uppalavaya bhikkhuniy etad-ahosi:Then it occurred to the nun Uppalava:




Atha kho Uppalava bhikkhun: Mro aya Ppim iti viditv,Then the nun Uppalava having understood: This is the Wicked Mra,


Sata sahassni pi dhuttaknaEven if a hundred thousand scoundrels

Idhgat tdisak bhaveyyuOf such a character were to come here

32

30Comm:supupphitaggan-ti aggato pahya suhu pupphitaSlarukkha;blossoming from the topmeans from the top of the Sla tree which was in full flower.

31Comm:na catthi te dutiy vaadhtti tava vaadhtusadis dutiy vaadhtu natthi, tay sadisa bhikkhun natth ti vadati;you are second to none in your beautiful form means there is no beautythe same as your beautiful form, there is no other nun the same as you, is what is said.

32

Comm: idhgat tdisik bhaveyyun-ti yath tva idhgat kici santhava v sineha v na labhasi,evam-eva te pi tay va sadis bhaveyyu; (if) such a character were to come here means there is noaffection or love found for anyone of such a character, thus they would (all) be the same to her .


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Loma na ijmi na santasmi,Not a body-hair would shake or tremble,

Na Mra bhymi tam-ekik pi.Even alone I am not afraid, Mra.

Es antaradhymi kucchi v pavismi te,I will disappear completely or I will enter your stomach,

Pakhumantarikyam-pi tihanti: ma na dakkhasi.I will stand between (your) eyelashes:

33(even there) you will not see me.

Cittasmi vasbhtmhi, iddhipd subhvit,I have mastery over my mind,

34the powers are well-developed,

Sabbabandhanamuttmhi, na ta bhymi vuso! tiI am free of all bondages, I am not afraid of you, friend!

Atha kho Mro Ppim: Jnti ma Uppalava bhikkhun! tiThen the Wicked Mra (thought): The nun Uppalava knows me!


SN 5.6 ClsuttaThe Discourse about Cl




Atha kho Cl bhikkhun, pubbahasamaya nivsetv,Then the nun Cl, having dressed in the morning time,




33Comm:pakhumantarikyan-ti dvinna akkhna majjhe nsavase pi tihanti ma na passasi;

between (your) eyelashes means on the bridge of (your) nose, between (your) two eyes, I will stand, andyou will not (be able to) see me.

34Comm: vasbhtamhti vasbht asmi; word-analysis.


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Atha kho Mro Ppim yena Cl bhikkhun tenupasakami,Then the Wicked Mra approached the nun Cl,

upasakamitv Cla bhikkhuni etad-avoca:and after approaching he said this to the nun Cl:

Ki nu tva, bhikkhuni, na roces? tiWith what, nun, are you not pleased?

Jti khvha, vuso, na rocem. tiI am not pleased, friend, with birth.

Ki nu jti na rocesi? Jto kmni bhujati,Why is it youre not pleased with birth? Being born one enjoys pleasures,

Ko nu ta idam-dapayi: Jti m roca, bhikkhun? tiJust who made you agree to this:

35Do not be pleased with birth, nun?

Jtassa maraa hoti, jto dukkhni phussati,For one who is born there is death, being born one feels suffering,

Bandha vadha pariklesa, tasm jti na rocaye.(There is) bondage, murder, hardship,

36therefore I am not pleased with birth.

Buddho Dhammam-adesesi, jtiy samatikkama,The Awakened One taught the Dhamma, the transcendence of birth (and death),

Sabbadukkhappahnya, so ma Sacce nivesayi.For giving up of all suffering, he has established me in the Truth.

37

Ye ca rppag satt, ye ca arpahyino,(There are) those beings attached to form, those (attached to) formless states,

Nirodha appajnant, gantro punabbhavan.-ti(And) those who know not cessation,

38they (all) come to rebirth again.

35Comm:ko nu ta idamdapayti ko nu mandabuddhi blo ta eva ghpesi?just who made you

agree to this means which fool of dull intellect made you seize on this?36

Comm:pariklesan-ti aam-pi nnappakra upaddava. Idni ya Mro ha: Ko nu ta idam-dapay? ti Ta maddant: Na ma andhablo dapesi, loke pana aggapuggalo Satth dhammadeses ti dassetu.Buddho ti-dim-ha;hardshipmeans manifold calamities. Now this is what Mrasaid: Just who made you agree to this? To show how she rejects that: No blind fool made me agree,but the greatest man in the world, the Teacher who taught the Dhamma. (So) The Awakened One and soon is said.

37Comm: tattha Sacce nivesayti paramatthasacce nibbne nivesesi; herein,he has established (me) in the

Truth means he has established (me) in the highest truth, in Emancipation.38Comm:nirodha appajnantti nirodhasacca ajnant;those know not cessation means those who donot know the truth of cessation .


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Atha kho Mro Ppim: Jnti ma Cl bhikkhun! tiThen the Wicked Mra (thought): The nun Cl knows me!


SN 5.7 UpaclsuttaThe Discourse about Upacl




Atha kho Upacl bhikkhun, pubbahasamaya nivsetv,Then the nun Upacl, having dressed in the morning time,






Atha kho Mro Ppim yena Upacl bhikkhun tenupasakami,Then the Wicked Mra approached the nun Upacl,

upasakamitv Upacla bhikkhuni etad-avoca:and after approaching he said this to the nun Upacl:

Kattha nu tva, bhikkhuni, uppajjitukm? tiWhere would you, nun, like to be reborn?

Na khvha, vuso, katthaci uppajjitukm. tiThere is nowhere, friend, I would like to be reborn.

Tvatis ca Ym ca, Tusit cpi devat,The Thirty-Three gods, the Restrained gods, also the Satisfied gods,

Nimmnaratino dev, ye dev Vasavattino,Those gods who delight in creation, those gods who are Wielding Power,


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Tattha citta paidhehi, rati paccanubhossas. tiTo those places direct your mind, there you will experience delight.

Tvatis ca Ym ca, Tusit cpi devat,The Thirty-Three gods, the Restrained gods, also the Satisfied gods,

Nimmnaratino dev, ye dev Vasavattino,Those gods who delight in creation, those gods who are Wielding Power,

Kmabandhanabaddh te enti Mravasa puna.Those bound by sensual-bondage come to Mras power again.

39

Sabbo dpito loko, sabbo loko padhpito,The whole of the world is in flames, the whole of the world is blazing,

40

Sabbo pajjalito loko, sabbo loko pakampito.

The whole of the world is burning, the whole of the world is shaking.

Akampita ajalita, aputhujjanasevita,Not shaken, not burning, not associating with worldly folk,

Agati yattha Mrassa: tattha me nirato mano. tiNot going back to Mras (realm):41 (for) there42my mind does not delight.

Atha kho Mro Ppim: Jnti ma Upacl bhikkhun! tiThen the Wicked Mra (thought): The nun Upacl knows me!


SN 5.8 SsupaclsuttaThe Discourse about Ssupacl




39Comm: enti Mravasa punti punappuna Maraamrakilesamradevaputtamrna vasagacchanti;come to Mra's power againmeans again and again they come under the power of Mra asdeath, Mra as defilements, Mra (personified) as the godly son .

40Comm:padhpitoti santpito;blazing means burning.

41Comm:agati yattha Mrassti yattha tuyha Mrassa agati;not going back to Mra's (realm) means

you are not going back to that place where Mra is .42

Comm:tatthti tasmi Nibbne;there means in that place, in Emacipation. This seems a littleawkward, presumably she means to say: having attained Emacipation my mind does not delight in

Mra's realm.


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Atha kho Ssupacl bhikkhun, pubbahasamaya nivsetv,Then the nun Ssupacl, having dressed in the morning time,






Atha kho Mro Ppim yena Ssupacl bhikkhun tenupasakami,Then the Wicked Mra approached the nun Ssupacl,

upasakamitv Ssupacla bhikkhuni etad-avoca:and after approaching he said this to the nun Ssupacl:

Kassa nu tva, bhikkhuni, psaa roces? tiWhich heresy, nun, are you pleased with?

Na khvha, vuso, kassaci psaa rocem. tiI am not pleased, friend, with any heresy.

Ki nu uddissa musi, sama viya dissasi,On whose account was your head shaved, as you look like an ascetic,43

Na ca rocesi psaa, kim-iva carasi momuh? tiYou dont rejoice in heresy, why (then) do you live like a fool?44

Ito bahiddh psa dihsu pasdanti te,Outside of this45 there are heretics

46who are stuck fast

47in their views,

Na tesa Dhamma rocemi, na te Dhammassa kovid.In their Dhamma I am not pleased, their Dhamma is lacking in skill.

43Comm:sama viya dissasti samaisadis dissasi;as you look like an ascetic means you look the sameas an ascetic.

44Comm:kim-iva carasi momhti ki kra momh viya carasi? why (then) do you live like a fool?means why, for what reason, do you live like a fool?

45Comm: ito bahiddhti imamh Ssan bahi;outside of this means outside of this Teaching.

46Comm:psa ent tipsa, sattna cittesu dihipsa khipant ti attho. Ssana pana psemoceti tasm psao ti na vuccati, ito bahiddh yeva psa honti; caught in a snare they are

heretics, the meaning is these beings have fallen into a snare of views in their minds. But the (Buddha's)

Teaching is free from snares therefore it is not called a heresy, outside of this there are surely heretics .

This is a play on words derivingpsaa (heresy) frompsa (snare), which hardly works intranslation.47

Comm:pasdantti sasdanti lagganti;stuck fast means sinking down, getting attached.


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Atthi Sakyakule jto Buddho appaipuggalo,An unmatched Awakened One is born in the Sakya family,

48

Sabbbhibh Mranudo, sabbattham-aparjito.Lord of all,

49dispelling Mra,50 undefeated in every place.51

Sabbattha mutto asito, sabba passati Cakkhum,Free from all things,

52independent,

53the Visionary who sees all,

Sabbakammakkhaya patto, vimutto upadhisakhaye,Attained to the end of all deeds,

54free in the ending of clinging,

55

So mayha Bhagav satth, tassa rocemi Ssanan.-tiThe Gracious One is my teacher, in his Teaching I am well-pleased.

Atha kho Mro Ppim: Jnti ma Ssupacl bhikkhun! tiThen the Wicked Mra (thought): The nun Ssupacl knows me!


SN 5.9 SelsuttaThe Discourse about Sel




48Comm: idni ka nu uddissa mus? ti paha kathent atthi Sakyakule jtoti dim-ha; nowspeaking in answer to on whose account was your head shaved?born in the Sakya family and so onwas said.

49 Comm: tatthasabbbhibhti sabbni khandhyatanadhtubhavayonigati-dni abhibhavitv hito;hereinLord of allmeans he stands having overcome all destinations, realms or states involving the

constituents, the sense spheres or the elements.50

Comm:Maraamrdayo nudi nhar tiMranudo; expelling, driving away Mra as death and so on heisdispelling Mra.

51Comm:sabbatthamaparjitoti sabbesu rgdsu v Mrayuddhe v ajito; undefeated in every placemeans he is undefeated in the war with Mra or (undefeated) by all the passions and so on .

52Comm:sabbattha muttoti sabbesu khandhdsu mutto;free from all things means free from allconstituents and so on.

53Comm:asitoti tahdihinissayena anissito; independent means independent of the dependence oncraving and views.

54Comm:sabbakammakkhaya pattoti sabbakammakkhayasakhta Arahatta patto;attained to the

end of all deeds means attained to Worthiness with the complete destruction of all deeds .55Comm: upadhisakhayeti upadhisakhayasakhte Nibbne rammaato vimutto; in the ending of

clinging means free from sense objects by the complete destruction of clinging in Emancipation.


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Atha kho Sel bhikkhun, pubbahasamaya nivsetv,Then the nun Sel, having dressed in the morning time,







Selya bhikkhuniy bhaya chambhitatta lomahasa uppdetukmo,desiring to give rise to fear, terror, and horror in the nun Sel,

samdhimh cvetukmo, yena Sel bhikkhun tenupasakami,desiring to drive her out of concentration, approached the nun Sel,

upasakamitv Sela bhikkhuni gthya ajjhabhsi:and after approaching he addressed the nun Sel with a verse:

Kenida pakata bimba, kva nu bimbassa krako,By whom was this manikin made,56where is this manikins maker,

Kva nu bimba samuppanna, kva nu bimba nirujjhat? tiWhere has this manikin

57risen, and where does the manikin cease?

Atha kho Selya bhikkhuniy etad-ahosi:Then it occurred to the nun Sel:


Atha kho Selya bhikkhuniy etad-ahosi:Then it occurred to the nun Sel:



56Comm:kenida pakatan-ti kena ida kata; paraphrasing.

57Comm:bimban-ti attabhva sandhya vadati;manikin is said in reference to selfhood.


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Atha kho Sel bhikkhun: Mro aya Ppim iti viditv,Then the nun Sel having understood: This is the Wicked Mra,


Na-y-ida attakata bimba, na-y-ida parakata agha,This manikins not made by oneself, pain58 is not made by another,

Hetu paicca sambhta, hetubhag nirujjhati.Through conditions it arises, conditions broken

59it ceases.

Yath aatara bja khette vutta virhatiJust as a certain seed when it has been sown in a field will grow

Pathavrasa-ca gamma sineha-ca tad-bhaya,Through both of these (conditions): the earths essence and the moisture,

Eva khandh ca dhtuyo cha ca yatan ime,So the constituents and the elements and these six sense spheres,

Hetu paicca sambht, hetubhag nirujjhare. tiThrough conditions (surely) arise, with conditions broken they cease.

Atha kho Mro Ppim: Jnti ma Sel bhikkhun! tiThen the Wicked Mra (thought): The nun Sel knows me!


SN 5.10 VajirsuttaThe Discourse about Vajir




Atha kho Vajir bhikkhun, pubbahasamaya nivsetv,Then the nun Vajir, having dressed in the morning time,

58Comm:aghan-ti dukkhapatihnatt attabhvam-eva vadati;pain is said (because) selfhood is

established on pain.59Comm:hetubhag ti hetunirodhena paccayavekallena;conditions broken means through the ceasing ofconditions, through deficiency of causes.


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Vajirya bhikkhuniy bhaya chambhitatta lomahasa uppdetukmo,desiring to give rise to fear, terror, and horror in the nun Vajir,

samdhimh cvetukmo, yena Vajir bhikkhun tenupasakami,desiring to drive her out of concentration, approached the nun Vajir,

upasakamitv Vajira bhikkhuni gthya ajjhabhsi:and after approaching he addressed the nun Vajir with a verse:

Kenya pakato satto, kuva sattassa krako,By whom was this being made, just where is this beings maker,

Kuva satto samuppanno, kuva satto nirujjhat. tiWhere has this being arisen, and just where does this being cease?

Atha kho Vajirya bhikkhuniy etad-ahosi:Then it occurred to the nun Vajir:


Atha kho Vajirya bhikkhuniy etad-ahosi:Then it occurred to the nun Vajir:




Atha kho Vajir bhikkhun: Mro aya Ppim iti viditv,Then the nun Vajir having understood: This is the Wicked Mra,


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The Thematic Discourses on NunsMra Ppimanta gthhi paccabhsi:replied with these verses to the Wicked Mra:

Ki nu satto ti paccesi? Mra Dihigata nu te?Why fall back on a being? Havent you come to a view, Mra?

Suddhasakhrapujoya, na-y-idha sattupalabbhati.This is just a bunch of processes, no being is to be found here.

60

Yath hi agasambhr hoti saddo ratho iti,Just as with a collection of parts the sound chariot is said,

Eva khandhesu santesu hoti satto ti sammuti.So when there are these constituents

61a being is determined on.62

Dukkham-eva hi sambhoti, dukkha tihati veti ca,Only suffering

63arises, suffering it is that persists,

Natra dukkh sambhoti, na dukkh nirujjhat. tiNothing other than sufferings arise, just sufferings that cease.64

Atha kho Mro Ppim: Jnti ma Vajir bhikkhun! tiThen the Wicked Mra (thought): The nun Vajir knows me!


Bhikkhunsayutta Samatta.The Thematic Discourses about Nuns are Complete.

Tassuddna:This is the summary:

avik ca Som ca Gotam Vijay saha,avik and then Som and Gotam with Vijay,

Uppalava ca Cl,Uppalava, Cl,

Upacl Ssupacl, Sel Vajirya te das ti.Upacl, Ssupacl, Sel with Vajir, these ten.

60Comm:na-y-idhasattupalabbhatti imasmi suddhasakhrapuje paramatthato satto nma naupalabbhati;no being is to be found heremeans in this bunch of pure processes nothing known as abeing is found in the ultimate sense.

61Comm:khandhesu santes ti pacasu khandhesu vijjamnesu tena tenkrena vavatthitesu; when there

are these constituents means when there are these five constituents existing then it is fixed through that

state.62

Comm:sammutti satto ti sama-mattam-eva hoti;a being is determined on means there is just thisappellation.

63

Comm:dukkhan-ti pacakkhandhadukkha;suffering means the suffering in the five constituents.64Comm:natra dukkhti hapetv dukkha ao neva sambhoti na nirujjhat ti;nothing other than

sufferings means except for suffering nothing else arises or ceases.

bhikkhuni samy uttam

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