Subhā, the Smith’s Daughter

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

“Daharāhaṁ suddhavasanā, yaṁ pure dhammamassuṇiṁ; Tassā me appamattāya, saccābhisamayo ahu.

“I was so young, my clothes so fresh,“Daharāhaṁ suddhavasanā, at that time I heard the teaching.yaṁ pure dhammamassuṇiṁ; Being diligent,Tassā me appamattāya, I comprehended the truth;saccābhisamayo ahu.

and then I became profoundly dispassionatetowards all sensual pleasures.Seeing fear in substantial reality,I longed for renunciation.

Tatohaṁ sabbakāmesu, bhusaṁ aratimajjhagaṁ; Sakkāyasmiṁ bhayaṁ disvā, nekkhammameva pīhaye. *nekkhammameva → nekkhammaññeva (bj); nekkhammasseva (sya1ed, sya2ed);

and then I became profoundly dispassionateTatohaṁ sabbakāmesu, towards all sensual pleasures.bhusaṁ aratimajjhagaṁ; Seeing fear in substantial reality,Sakkāyasmiṁ bhayaṁ disvā, I longed for renunciation.nekkhammameva pīhaye. *nekkhammameva → nekkhammaññeva (bj); nekkhammasseva (sya1ed, sya2ed);

Giving up my family circle,bonded servants and workers,and my flourishing village fields,so delightful and pleasant,

Hitvānahaṁ ñātigaṇaṁ, dāsakammakarāni ca; Gāmakhettāni phītāni, ramaṇīye pamodite.

Giving up my family circle,Hitvānahaṁ ñātigaṇaṁ, bonded servants and workers,dāsakammakarāni ca; and my flourishing village fields,Gāmakhettāni phītāni, so delightful and pleasant,ramaṇīye pamodite.

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

Pahāyahaṁ pabbajitā, sāpateyyamanappakaṁ; Evaṁ saddhāya nikkhamma, saddhamme suppavedite.

I went forth;Pahāyahaṁ pabbajitā, all that is no small wealth.sāpateyyamanappakaṁ; Now that I’ve gone forth in faith like this,Evaṁ saddhāya nikkhamma, in the true teaching so well proclaimed,saddhamme suppavedite.

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

Netaṁ assa patirūpaṁ, *Netaṁ → na me taṁ (bj, sya1ed, sya2ed, pts1ed, pts2ed)Ākiñcaññañhi patthaye; Yo jātarūpaṁ rajataṁ, *Yo → yā (sya1ed, sya2ed, pts1ed, pts2ed)Chaḍḍetvā punarāgame. *Chaḍḍetvā → ṭhapetvā (sya1ed, sya2ed, pts1ed, pts2ed); thapetvā (mr) | punarāgame → punarāgahe (mr)

since I desire to have nothing,Netaṁ assa patirūpaṁ, *Netaṁ → na me taṁ (bj, sya1ed, sya2ed, pts1ed, pts2ed)it would not be appropriateĀkiñcaññañhi patthaye; to take back gold and currency,Yo jātarūpaṁ rajataṁ, *Yo → yā (sya1ed, sya2ed, pts1ed, pts2ed)having already got rid of them.Chaḍḍetvā punarāgame. *Chaḍḍetvā → ṭhapetvā (sya1ed, sya2ed, pts1ed, pts2ed); thapetvā (mr) | punarāgame → punarāgahe (mr)

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

Rajataṁ jātarūpaṁ vā, na bodhāya na santiyā; Netaṁ samaṇasāruppaṁ, na etaṁ ariyaddhanaṁ.

Currency or goldRajataṁ jātarūpaṁ vā, doesn’t lead to peace and awakening.na bodhāya na santiyā; It doesn’t befit an ascetic;Netaṁ samaṇasāruppaṁ, it’s not the wealth of the noble ones;na etaṁ ariyaddhanaṁ.

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

Lobhanaṁ madanañcetaṁ, mohanaṁ rajavaḍḍhanaṁ; Sāsaṅkaṁ bahuāyāsaṁ, natthi cettha dhuvaṁ ṭhiti.

it’s greed and vanity,Lobhanaṁ madanañcetaṁ, confusion and growing decadence,mohanaṁ rajavaḍḍhanaṁ; dubious and troublesome—Sāsaṅkaṁ bahuāyāsaṁ, there is nothing lasting there.natthi cettha dhuvaṁ ṭhiti.

Depraved and heedless,unenlightened folk, their hearts corrupt,fight each other,creating conflict.

Ettha rattā pamattā ca, saṅkiliṭṭhamanā narā; Aññamaññena byāruddhā, puthu kubbanti medhagaṁ.

Depraved and heedless,Ettha rattā pamattā ca, unenlightened folk, their hearts corrupt,saṅkiliṭṭhamanā narā; fight each other,Aññamaññena byāruddhā, creating conflict.puthu kubbanti medhagaṁ.

Killing, caging, misery,loss, grief, and lamentation;those sunk in sensual pleasuressee many disastrous things.

Vadho bandho parikleso, jāni sokapariddavo; Kāmesu adhipannānaṁ, dissate byasanaṁ bahuṁ.

Killing, caging, misery,Vadho bandho parikleso, loss, grief, and lamentation;jāni sokapariddavo; those sunk in sensual pleasuresKāmesu adhipannānaṁ, see many disastrous things.dissate byasanaṁ bahuṁ.

My family, why do you urge me onto pleasures, as if you were my enemies?You know I’ve gone forth,seeing fear in sensual pleasures.

Taṁ maṁ ñātī amittāva, kiṁ vo kāmesu yuñjatha; Jānātha maṁ pabbajitaṁ, kāmesu bhayadassiniṁ.

My family, why do you urge me onTaṁ maṁ ñātī amittāva, to pleasures, as if you were my enemies?kiṁ vo kāmesu yuñjatha; You know I’ve gone forth,Jānātha maṁ pabbajitaṁ, seeing fear in sensual pleasures.kāmesu bhayadassiniṁ.

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.

Na hiraññasuvaṇṇena, parikkhīyanti āsavā; Amittā vadhakā kāmā, sapattā sallabandhanā.

It’s not due to gold, coined or uncoined,Na hiraññasuvaṇṇena, that defilements come to an end.parikkhīyanti āsavā; Sensual pleasures are enemies and killers,Amittā vadhakā kāmā, hostile forces that bind you to thorns.sapattā sallabandhanā.

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

Taṁ maṁ ñātī amittāva, kiṁ vo kāmesu yuñjatha; Jānātha maṁ pabbajitaṁ, muṇḍaṁ saṅghāṭipārutaṁ.

My family, why do you urge me onTaṁ maṁ ñātī amittāva, to pleasures, as if you were my enemies?kiṁ vo kāmesu yuñjatha; You know I’ve gone forth,Jānātha maṁ pabbajitaṁ, shaven, wrapped in my outer robe.muṇḍaṁ saṅghāṭipārutaṁ.

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

Uttiṭṭhapiṇḍo uñcho ca, paṁsukūlañca cīvaraṁ; Etaṁ kho mama sāruppaṁ, anagārūpanissayo.

Leftovers as gleanings,Uttiṭṭhapiṇḍo uñcho ca, and cast-off rags as robes—paṁsukūlañca cīvaraṁ; that’s what’s fitting for me,Etaṁ kho mama sāruppaṁ, the essentials of the homeless life.anagārūpanissayo.

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

Vantā mahesīhi kāmā, ye dibbā ye ca mānusā; Khemaṭṭhāne vimuttā te, pattā te acalaṁ sukhaṁ.

Great seers expel sensual pleasures,Vantā mahesīhi kāmā, both human and heavenly.ye dibbā ye ca mānusā; Safe in their sanctuary, they are freed,Khemaṭṭhāne vimuttā te, having found unshakable happiness.pattā te acalaṁ sukhaṁ.

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.

Māhaṁ kāmehi saṅgacchiṁ, yesu tāṇaṁ na vijjati; Amittā vadhakā kāmā, aggikkhandhūpamā dukhā.

May I not encounter sensual pleasures,Māhaṁ kāmehi saṅgacchiṁ, for no shelter is found in them.yesu tāṇaṁ na vijjati; Sensual pleasures are enemies and killers,Amittā vadhakā kāmā, as painful as a mass of fire.aggikkhandhūpamā dukhā.

This is a roadblock, a threat,full of distress and thorns;it is a blind spot, uneven,*The imagery of a wild road connects gedha with AN 3.50:2.2, where it is to be traced to Sanskrit gudh or guṇṭh in the sense “enclosure, hiding place, blind spot”.a great gateway to confusion.

Paripantho esa bhayo, savighāto sakaṇṭako; Gedho suvisamo ceso, *ceso → lepo (bj)mahanto mohanāmukho.

This is a roadblock, a threat,Paripantho esa bhayo, full of distress and thorns;savighāto sakaṇṭako; it is a blind spot, uneven,*The imagery of a wild road connects gedha with AN 3.50:2.2, where it is to be traced to Sanskrit gudh or guṇṭh in the sense “enclosure, hiding place, blind spot”.Gedho suvisamo ceso, *ceso → lepo (bj)a great gateway to confusion.mahanto mohanāmukho.

Hazardous and terrifying,sensual pleasures are like a snake’s head,where fools delight,the blind ordinary folk.

Upasaggo bhīmarūpo, kāmā sappasirūpamā; Ye bālā abhinandanti, andhabhūtā puthujjanā.

Hazardous and terrifying,Upasaggo bhīmarūpo, sensual pleasures are like a snake’s head,kāmā sappasirūpamā; where fools delight,Ye bālā abhinandanti, the blind ordinary folk.andhabhūtā puthujjanā.

Stuck in the swamp of sensuality,there are so many ignorant in the world.They know nothing of the endof rebirth and death.

Kāmapaṅkena sattā hi, bahū loke aviddasū; Pariyantaṁ na jānanti, jātiyā maraṇassa ca.

Stuck in the swamp of sensuality,Kāmapaṅkena sattā hi, there are so many ignorant in the world.bahū loke aviddasū; They know nothing of the endPariyantaṁ na jānanti, of rebirth and death.jātiyā maraṇassa ca.

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

Duggatigamanaṁ maggaṁ, manussā kāmahetukaṁ; Bahuṁ ve paṭipajjanti, attano rogamāvahaṁ.

Because of sensual pleasures,Duggatigamanaṁ maggaṁ, people jump right on to the path <j>that goes to a bad place.manussā kāmahetukaṁ; So many walk the pathBahuṁ ve paṭipajjanti, that brings disease onto themselves.attano rogamāvahaṁ.

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.

Evaṁ amittajananā, tāpanā saṅkilesikā; Lokāmisā bandhanīyā, kāmā maraṇabandhanā.

That’s how sensual pleasures create enemies;Evaṁ amittajananā, they are so tormenting, so corrupting,tāpanā saṅkilesikā; trapping beings with worldly pleasures of the flesh,Lokāmisā bandhanīyā, they are nothing less than the bonds of death.kāmā maraṇabandhanā.

Maddening, enticing,sensual pleasures derange the mind.For the corruption of beings,swiftly ensnared by MāraMāraLa personificación del mal y la tentación. En los textos tempranos, tratado tanto como una deidad del reino de los sentidos como una metáfora.Ver en el glosario.

Ummādanā ullapanā, kāmā cittappamaddino; Sattānaṁ saṅkilesāya, khippaṁ mārena oḍḍitaṁ. *khippaṁ → khipaṁ (bj)

Maddening, enticing,Ummādanā ullapanā, sensual pleasures derange the mind.kāmā cittappamaddino; For the corruption of beings,Sattānaṁ saṅkilesāya, swiftly ensnared by Māra.khippaṁ mārena oḍḍitaṁ. *khippaṁ → khipaṁ (bj)

Sensual pleasures are infinitely dangerous,they’re full of suffering, a terrible poison;offering little gratification, they’re makers of strife,*How sensual pleasures make “strife” (raṇa) is illustrated at MN 13:11.1.withering bright qualities away.

Anantādīnavā kāmā, bahudukkhā mahāvisā; Appassādā raṇakarā, sukkapakkhavisosanā.

Sensual pleasures are infinitely dangerous,Anantādīnavā kāmā, they’re full of suffering, a terrible poison;bahudukkhā mahāvisā; offering little gratification, they’re makers of strife,*How sensual pleasures make “strife” (raṇa) is illustrated at MN 13:11.1.Appassādā raṇakarā, withering bright qualities away.sukkapakkhavisosanā.

Since I’ve created so much ruinationbecause of sensual pleasures,I will not relapse to them again,but will always delight in extinguishment.

Sāhaṁ etādisaṁ katvā, byasanaṁ kāmahetukaṁ; Na taṁ paccāgamissāmi, nibbānābhiratā sadā.

Since I’ve created so much ruinationSāhaṁ etādisaṁ katvā, because of sensual pleasures,byasanaṁ kāmahetukaṁ; I will not relapse to them again,Na taṁ paccāgamissāmi, but will always delight in extinguishment.nibbānābhiratā sadā.

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

Raṇaṁ karitvā kāmānaṁ, *karitvā → taritvā (bj)sītibhāvābhikaṅkhinī; Appamattā vihassāmi, sabbasaṁyojanakkhaye.

Having once made strife <j>for the sake of sensual pleasures,Raṇaṁ karitvā kāmānaṁ, *karitvā → taritvā (bj)now I am longing for that cool state.sītibhāvābhikaṅkhinī; I shall meditate diligentlyAppamattā vihassāmi, for the ending of all fetters.sabbasaṁyojanakkhaye.

Sorrowless, stainless, secure:I follow that path,the straight noble eightfold wayby which the seers have crossed over.”

Asokaṁ virajaṁ khemaṁ, ariyaṭṭhaṅgikaṁ ujuṁ; Taṁ maggaṁ anugacchāmi, yena tiṇṇā mahesino”.

Sorrowless, stainless, secure:Asokaṁ virajaṁ khemaṁ, I follow that path,ariyaṭṭhaṅgikaṁ ujuṁ; the straight noble eightfold wayTaṁ maggaṁ anugacchāmi, by which the seers have crossed over.”yena tiṇṇā mahesino”.

“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.

“Imaṁ passatha dhammaṭṭhaṁ, subhaṁ kammāradhītaraṁ; Anejaṁ upasampajja, rukkhamūlamhi jhāyati.

“Look at this: Subhā the smith’s daughter,“Imaṁ passatha dhammaṭṭhaṁ, standing firm in the teaching.subhaṁ kammāradhītaraṁ; She has entered the imperturbable state,Anejaṁ upasampajja, meditating at the root of a tree.rukkhamūlamhi jhāyati.

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.

Ajjaṭṭhamī pabbajitā, saddhā saddhammasobhanā; Vinītuppalavaṇṇāya, tevijjā maccuhāyinī.

It’s just eight days since she went forth,Ajjaṭṭhamī pabbajitā, the faithful one, grace of the true teaching.saddhā saddhammasobhanā; Guided by Uppalavaṇṇā,Vinītuppalavaṇṇāya, she is master of the three knowledges, <j>conqueror of death.tevijjā maccuhāyinī.

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.”

Sāyaṁ bhujissā anaṇā, bhikkhunī bhāvitindriyā; Sabbayogavisaṁyuttā, katakiccā anāsavā”.

This one is freed from slavery and debt,Sāyaṁ bhujissā anaṇā, a nun with faculties developed.bhikkhunī bhāvitindriyā; Unyoked from all yokes,Sabbayogavisaṁyuttā, she has completed the task <j>and is free of defilements.”katakiccā anāsavā”.

Thus did Sakka, lord of all creatures,along with a host of gods,having come by their psychic powers,honor Subhā, the smith’s daughter.

Taṁ sakko devasaṅghena, upasaṅkamma iddhiyā; Namassati bhūtapati, subhaṁ kammāradhītaranti.

Thus did Sakka, lord of all creatures,Taṁ sakko devasaṅghena, along with a host of gods,upasaṅkamma iddhiyā; having come by their psychic powers,Namassati bhūtapati, honor Subhā, the smith’s daughter.subhaṁ kammāradhītaranti.