The Book of the Twenties

Ambapālī

thig13.1:1 My hair was as black as bees, graced with curly tips; now old, it has become like hemp bark— the word of the truthful one is confirmed.

thig13.1:2 Crowned with flowers, my head was as fragrant as a perfume box; now old, it smells like dog fur— the word of the truthful one is confirmed.

thig13.1:3 My hair was as thick as a well-planted forest, it shone, parted with brush and pins; now old, it’s patchy and sparse— the word of the truthful one is confirmed.

thig13.1:4 With plaits of black and ribbons of gold, it was so pretty, graced with braids; now old, my head’s gone bald— the word of the truthful one is confirmed.

thig13.1:5 My eyebrows used to look so nice, like crescents painted by an artist; now old, they droop with wrinkles— the word of the truthful one is confirmed.

thig13.1:6 My eyes shone brilliant as gems, wide and indigo; ruined by age, they shine no more— the word of the truthful one is confirmed.

thig13.1:7 My nose was like a perfect peak, lovely in my bloom of youth; now old, it’s shriveled like a pepper; the word of the truthful one is confirmed.

thig13.1:8 My ear-lobes were so pretty, like lovingly crafted bracelets; now old, they droop with wrinkles— the word of the truthful one is confirmed.

thig13.1:9 My teeth used to be so pretty, bright as a jasmine flower; now old, they’re broken and yellow— the word of the truthful one is confirmed.

thig13.1:10 My singing was sweet as a cuckoo wandering in the forest groves; now old, it’s patchy and croaking— the word of the truthful one is confirmed.

thig13.1:11 My neck used to be so pretty, like a polished shell of conch; now old, it’s bowed and bent— the word of the truthful one is confirmed.

thig13.1:12 My arms used to be so pretty, like rounded cross-bars; with age, they wrinkle and sag as a patala tree— the word of the truthful one is confirmed.

thig13.1:13 My hands used to be so pretty, graced with lovely golden rings; now old, they’re like red radishes— the word of the truthful one is confirmed.

thig13.1:14 My breasts were both once so pretty, swelling, round, close-set, and perky; now they droop like water bags— the word of the truthful one is confirmed.

thig13.1:15 My body used to be so pretty, like a polished slab of lustrous gold; now it’s covered with delicate wrinkles— the word of the truthful one is confirmed.

thig13.1:16 Both my thighs used to be so pretty, like an elephant’s trunk; now old, they’re like bamboo— the word of the truthful one is confirmed.

thig13.1:17 My calves used to be so pretty, graced with cute golden anklets; now old, they’re like sesame sticks— the word of the truthful one is confirmed.

thig13.1:18 Both my feet used to be so pretty, plump as if with cotton-wool; now old, they’re cracked and wrinkly— the word of the truthful one is confirmed.

thig13.1:19 This bag of bones once was such, but now it’s withered, home to so much pain; like a house in decay with plaster crumbling— the word of the truthful one is confirmed.

The Book of the Twenties

Rohinī

thig13.2:1 “You fell asleep saying ‘ascetics’; you woke up saying ‘ascetics’; you only praise ascetics, madam— surely you’ll become an ascetic.

thig13.2:2 You provide ascetics with abundant food and drink. I ask you now, Rohiṇī: why do you like ascetics?

thig13.2:3 They don’t like to work, they’re lazy, they live on charity; always on the lookout, greedy for sweets— so why do you like ascetics?”

thig13.2:4 “Dad, for a long time now you’ve questioned me about ascetics. I shall extol for you their wisdom, ethics, and vigor.

thig13.2:5 They like to work, they’re not lazy; by giving up greed and hate, they do the best kind of work— that’s why I like ascetics.

thig13.2:6 As for the three roots of evil, by pure deeds they shake them off. They have given up all wickedness— that’s why I like ascetics.

thig13.2:7 Their bodily actions are pure; their actions of speech likewise; their actions of mind are pure— that’s why I like ascetics.

thig13.2:8 Immaculate as a conch-shell, they’re pure inside and out, full of bright qualities— that’s why I like ascetics.

thig13.2:9 They’re learned and memorize the teaching, noble, living righteously, teaching the text and its meaning: that’s why I like ascetics.

thig13.2:10 They’re learned and memorize the teaching, noble, living righteously, unified in mind, and mindful— that’s why I like ascetics.

thig13.2:11 Traveling afar, and mindful, thoughtful in counsel, not restless, they understand the end of suffering— that’s why I like ascetics.

thig13.2:12 When they leave a village, they don’t look back with longing, but proceed without concern— that’s why I like ascetics.

thig13.2:13 They hoard no goods in storerooms, nor in pots or baskets. They seek food prepared by others— that’s why I like ascetics.

thig13.2:14 They don’t receive gold coins, or gold or silver; feeding on whatever comes that day, that’s why I like ascetics.

thig13.2:15 They have gone forth from different families, even different countries, and yet they all love one another— that’s why I like ascetics.”

thig13.2:16 “Dear Rohinī, it was truly for our benefit that you were born in our family! You have faith and such keen respect for the Buddha, his teaching, and the Saṅgha.

thig13.2:17 For you understand this supreme field of merit. These ascetics will henceforth receive our religious donation, too.

thig13.2:18 For there we will place our sacrifice, and it shall be abundant.” “If you fear suffering, if you don’t like suffering,

thig13.2:19 go for refuge to the Buddha, the unaffected, to his teaching and to the Saṅgha. Undertake the precepts, that will be good for you.”

thig13.2:20 “I go for refuge to the Buddha, the unaffected, to his teaching and to the Saṅgha. I undertake the precepts, that will be good for me.

thig13.2:21 I used to be brahmin only by kin, now I genuinely am a brahmin. Master of the three knowledges, I’m a scholar, a knowledge master, a bathed initiate.”

The Book of the Twenties

Cāpā

thig13.3:1 “Once I carried a hermit’s staff, but these days I hunt deer. My desires have made me unable to cross from the awful marsh to the far shore.

thig13.3:2 Thinking me so in love with her, Cāpā kept our son happy. Having cut Cāpā’s bond, I’ll go forth once again.”

thig13.3:3 “Don’t be mad at me, great hero! Don’t be mad at me, great sage! If you’re mired in anger you can’t stay pure, let alone be fervent.”

thig13.3:4 “I’m going to leave Nālā! For who’d stay here at Nālā! With their figures, the women trap ascetics who live righteously.”

thig13.3:5 “Please, Kāḷa, come back to me. Enjoy pleasures like you did before. I’ll be under your control, along with any relatives I have.”

thig13.3:6 “Cāpā, if even a quarter of what you say were true, it would be a splendid thing for a man in love with you!”

thig13.3:7 “Kāḷa, I am like a sprouting iris flowering on a mountain top, like a blossoming pomegranate, like a patala tree on an isle;

thig13.3:8 my limbs are anointed with yellow sandalwood, and I wear the finest Kāsi cloth: when I am so very beautiful, how can you abandon me and leave?”

thig13.3:9 “You’re like a fowler who wants to catch a bird; but you won’t trap me with your costumed form.”

thig13.3:10 “But this child, my fruit, was begotten by you, Kāḷa. When I have this child, how can you abandon me and leave?”

thig13.3:11 “The wise give up children, family, and wealth. Great heroes go forth like elephants breaking their bonds.”

thig13.3:12 “Now, this son of yours: I’ll strike him to the ground right here, with a stick or with a knife! Grieving your son, you will not leave.”

thig13.3:13 “Even if you feed our son to jackals and dogs, I’d never return again, you bitch, not even for the child’s sake.”

thig13.3:14 “Well then, sir, tell me, where will you go, Kāḷa? To what village or town, city or capital?”

thig13.3:15 “Last time we had followers, we weren’t ascetics, we just thought we were. We wandered from village to village, to cities and capitals.

thig13.3:16 But now the Blessed One, the Buddha, back on the bank of the Nerañjara River, teaches the Dhamma so that living creatures may abandon all suffering. I shall go to his presence, he shall be my Teacher.”

thig13.3:17 “Now please convey my respects to the supreme protector of the world. Circling him to your right, dedicate my religious donation.”

thig13.3:18 “This is the proper thing to do, just as you have said to me. I’ll convey your respects to the supreme protector of the world. Circling him to my right, I’ll dedicate your religious donation.”

thig13.3:19 Then Kāḷa set out back to the bank of the Nerañjara River. He saw the Awakened One teaching the state free of death:

thig13.3:20 suffering, suffering’s origin, suffering’s transcendence, and the noble eightfold path that leads to the stilling of suffering.

thig13.3:21 He paid homage at his feet, circling him to his right, and conveyed Cāpā’s dedication; then he went forth to homelessness. He attained the three knowledges, and fulfilled the Buddha’s instructions.

The Book of the Twenties

Sundarī

thig13.4:1 “Before, worthy lady, when feeding your departed children, you’d be racked with despair all day and all night.

thig13.4:2 Today, brahmin lady, you have fed all seven children. Vāseṭṭhī, how do you explain why you’re not so filled with despair?”

thig13.4:3 “Many hundreds of children, hundreds of family circles, both mine and yours, brahmin, have been fed in the past.

thig13.4:4 Having known the escape from sorrow and death I neither grieve nor lament, nor do I despair.”

thig13.4:5 “Wow, Vaseṭṭhī, the words you speak really are amazing! Whose teaching did you understand that you say these things?”

thig13.4:6 “Brahmin, the Awakened One back at the city of Mithilā, teaches the Dhamma so that living creatures may abandon all suffering.

thig13.4:7 After hearing the perfected one’s teaching, brahmin, which is free of all attachments, having understood the true teaching there, I’ve cast aside grief for children.”

thig13.4:8 “I too shall go to the city of Mithilā. Hopefully the Buddha may release me from all suffering.”

thig13.4:9 The brahmin saw the Buddha, liberated, free of attachments. He taught him the Dhamma, the sage gone beyond suffering:

thig13.4:10 suffering, suffering’s origin, suffering’s transcendence, and the noble eightfold path that leads to the stilling of suffering.

thig13.4:11 Having understood the true teaching there, he chose to go forth. Three days later Sujāta realized the three knowledges.

thig13.4:12 “Please, charioteer, go; take back this carriage. Bidding my brahmin lady good health, say: ‘The brahmin has now gone forth. After three days, Sujāta realized the three knowledges.’”

thig13.4:13 Then taking the carriage, along with a thousand coins, the charioteer bade the brahmin lady good health, and said: “The brahmin has now gone forth. After three days, Sujāta realized the three knowledges.”

thig13.4:14 Hearing that the brahmin had the three knowledges, <j>the lady replied: “I present to you this horse and carriage, O charioteer, along with 1000 coins, and a full bowl as a gift.”

thig13.4:15 “Keep the horse and carriage, lady, along with the thousand coins. I too shall go forth in his presence, the one of such outstanding wisdom.”

thig13.4:16 “Elephants, cattle, jeweled earrings, such opulent domestic worth: having given it up, your father went forth, enjoy these riches Sundarī, you are the family heir.”

thig13.4:17 “Elephants, cattle, jeweled earrings, such delightful domestic worth: having given it up, my father went forth, racked by grief for his son. I too shall go forth, racked by grief for my brother.”

thig13.4:18 “Sundarī, may the wish you desire come true. Leftovers as gleanings, and cast-off rags as robes— make do with these, free of defilements regarding the next life.”

thig13.4:19 “Ma’am, while I am still a trainee nun, my clairvoyance is clarified; I know the stories of former peoples, the places they used to live.

thig13.4:20 Relying on a fine lady like you, a senior nun who graces the Saṅgha, I’ve attained the three knowledges, and fulfilled the Buddha’s instructions.

thig13.4:21 Give me permission ma’am, I wish to go to Sāvatthī, where I shall roar my lion’s roar before the best of Buddhas.”

thig13.4:22 “Sundarī, see the Teacher! Snow gold in tint, <j>with sun-golden skin; tamer of the untamed, the Awakened One who fears nothing <j>from any quarter.”

thig13.4:23 “See Sundarī coming, liberated, free of attachments. desireless, detached, her task completed, without defilements.”

thig13.4:24 “Having set forth from Varanasi and come to your presence, great hero, your disciple Sundarī bows at your feet.

thig13.4:25 You are the Buddha, you are the Teacher, I am your bosom daughter, brahmin, born of your mouth. I’ve completed the task <j>and am free of defilements.”

thig13.4:26 “Then welcome, good lady, you’re by no means unwelcome. For this is how the tamed come bowing at the Teacher’s feet; desireless, detached, the task completed, without defilements.”

The Book of the Twenties

Subhā, the Smith’s Daughter

thig13.5:1 “I was so young, my clothes so fresh, at that time I heard the teaching. Being diligent, I comprehended the truth;

thig13.5:2 and then I became profoundly dispassionate toward all sensual pleasures. Seeing fear in substantial reality, I longed for renunciation.

thig13.5:3 Giving up my family circle, bonded servants and workers, and my flourishing village fields, so delightful and pleasant,

thig13.5:4 I went forth; all that is no small wealth. Now that I’ve renounced in faith like this, in the true teaching so well proclaimed,

thig13.5:5 since I desire to have nothing, it would not be appropriate to take back gold and currency, having already got rid of them.

thig13.5:6 Currency or gold doesn’t lead to peace and awakening. It doesn’t befit an ascetic; it’s not the wealth of the noble ones;

thig13.5:7 it’s greed and vanity, confusion and growing decadence, dubious and troublesome— there is nothing lasting there.

thig13.5:8 Depraved and heedless, unenlightened folk, their hearts corrupt, fight each other, creating conflict.

thig13.5:9 Killing, caging, misery, loss, grief, and lamentation; those sunk in sensual pleasures see many disastrous things.

thig13.5:10 My family, why do you urge me on to pleasures, as if you were my enemies? You know I’ve gone forth, seeing fear in sensual pleasures.

thig13.5:11 It’s not due to gold, coined or uncoined, that defilements come to an end. Sensual pleasures are enemies and killers, hostile forces that bind you to thorns.

thig13.5:12 My family, why do you urge me on to pleasures, as if you were my enemies? You know I’ve gone forth, shaven, wrapped in my outer robe.

thig13.5:13 Leftovers as gleanings, and cast-off rags as robes— that’s what’s fitting for me, the essentials of the homeless life.

thig13.5:14 Great seers expel sensual pleasures, both human and heavenly. Safe in their sanctuary, they are freed, having found unshakable happiness.

thig13.5:15 May I not encounter sensual pleasures, for no shelter is found in them. Sensual pleasures are enemies and killers, as painful as a mass of fire.

thig13.5:16 This is a roadblock, a threat, full of distress and thorns; it is a blind spot, uneven, a great gateway to confusion.

thig13.5:17 Hazardous and terrifying, sensual pleasures are like a cobra’s head, where fools delight, the blind ordinary folk.

thig13.5:18 Stuck in the swamp of sensuality, there are so many ignorant in the world. They know nothing of the end of sorrow and death.

thig13.5:19 Because of sensual pleasures, people jump right on to the path <j>that goes to a bad place. So many walk the path that brings disease onto themselves.

thig13.5:20 That’s how sensual pleasures create enemies; they are so tormenting, so corrupting, trapping beings with worldly pleasures of the flesh, they are nothing less than the bonds of death.

thig13.5:21 Maddening, enticing, sensual pleasures derange the mind. For the corruption of beings, swiftly ensnared by Satan.

thig13.5:22 Sensual pleasures are infinitely dangerous, they’re full of suffering, a terrible poison; offering little gratification, they’re makers of strife, withering bright qualities away.

thig13.5:23 Since I’ve created so much ruination because of sensual pleasures, I will not relapse to them again, but will always delight in extinguishment.

thig13.5:24 Having once made strife <j>for the sake of sensual pleasures, now I am longing for that cool state. I shall meditate diligently for the ending of all fetters.

thig13.5:25 Sorrowless, stainless, secure— I follow that path, the straight noble eightfold way by which the seers have crossed over.”

thig13.5:26 “Look at this: Subhā the smith’s daughter, standing firm in the teaching. She has entered the imperturbable state, meditating at the root of a tree.

thig13.5:27 It’s just eight days since she went forth, the faithful one, grace of the true teaching. Guided by Uppalavaṇṇā, she is master of the three knowledges, <j>conqueror of death.

thig13.5:28 This one is freed from slavery and debt, a nun with faculties developed. Unyoked from all yokes, she has completed the task <j>and is free of defilements.”

thig13.5:29 Thus did Sakka, chief of the angels, along with a host of angels, having come by God’s leave, honor Subhā, the smith’s daughter.