Subhā of Jīvaka’s Mango Grove

Going to the lovely mango groveof Jīvaka, the nun Subhāwas held up by a rascal.Subhā said this to him:

Jīvakambavanaṁ rammaṁ, Gacchantiṁ bhikkhuniṁ subhaṁ; Dhuttako sannivāresi, *sannivāresi → taṁ nivāresi (mr)Tamenaṁ abravī subhā.

Going to the lovely mango groveJīvakambavanaṁ rammaṁ, of Jīvaka, the nun SubhāGacchantiṁ bhikkhuniṁ subhaṁ; was held up by a rascal.Dhuttako sannivāresi, *sannivāresi → taṁ nivāresi (mr)Subhā said this to him:Tamenaṁ abravī subhā.

“What harm have I done to you,that you stand in my way?Respectable sir, it’s not proper that a manshould touch a woman gone forth.

“Kiṁ te aparādhitaṁ mayā, Yaṁ maṁ ovariyāna tiṭṭhasi; Na hi pabbajitāya āvuso, Puriso samphusanāya kappati.

“What harm have I done to you,“Kiṁ te aparādhitaṁ mayā, that you stand in my way?Yaṁ maṁ ovariyāna tiṭṭhasi; Respectable sir, it’s not proper that a manNa hi pabbajitāya āvuso, should touch a woman gone forth.Puriso samphusanāya kappati.

This training was taught by the Holy One,it is a serious matter in my teacher’s instructions.I am pure and rid of blemishes,so why do you stand in my way?

Garuke mama satthusāsane, Yā sikkhā sugatena desitā; Parisuddhapadaṁ anaṅgaṇaṁ, Kiṁ maṁ ovariyāna tiṭṭhasi.

This training was taught by the Holy One,Garuke mama satthusāsane, it is a serious matter in my teacher’s instructions.Yā sikkhā sugatena desitā; I am pure and rid of blemishes,Parisuddhapadaṁ anaṅgaṇaṁ, so why do you stand in my way?Kiṁ maṁ ovariyāna tiṭṭhasi.

One whose mind is sullied against one unsullied;one who is lustful against one free of lust;unblemished, my heart is freed in every respect,so why do you stand in my way?”

Āvilacitto anāvilaṁ, Sarajo vītarajaṁ anaṅgaṇaṁ; Sabbattha vimuttamānasaṁ, Kiṁ maṁ ovariyāna tiṭṭhasi”.

One whose mind is sullied against one unsullied;Āvilacitto anāvilaṁ, one who is lustful against one free of lust;Sarajo vītarajaṁ anaṅgaṇaṁ; unblemished, my heart is freed in every respect,Sabbattha vimuttamānasaṁ, so why do you stand in my way?”Kiṁ maṁ ovariyāna tiṭṭhasi”.

“You’re young and flawless—what will going-forth do for you?Throw away the ocher robe,come and play in the blossom grove.

“Daharā ca apāpikā casi, Kiṁ te pabbajjā karissati; Nikkhipa kāsāyacīvaraṁ, Ehi ramāma supupphite vane. *ramāma supupphite → ramāmase pupphite (bj, pts1ed, pts2ed); ramāmase

“You’re young and flawless—“Daharā ca apāpikā casi, what will going-forth do for you?Kiṁ te pabbajjā karissati; Throw away the ocher robe,Nikkhipa kāsāyacīvaraṁ, come and play in the blossom grove.Ehi ramāma supupphite vane. *ramāma supupphite → ramāmase pupphite (bj, pts1ed, pts2ed); ramāmase

Everywhere, the scent of pollen wafts sweet,born of the flowering woods.The start of spring is a happy time—come and play in the blossom grove.

Madhurañca pavanti sabbaso, Kusumarajena samuṭṭhitā dumā; Paṭhamavasanto sukho utu, Ehi ramāma supupphite vane.

Everywhere, the scent of pollen wafts sweet,Madhurañca pavanti sabbaso, born of the flowering woods.Kusumarajena samuṭṭhitā dumā; The start of spring is a happy time—Paṭhamavasanto sukho utu, come and play in the blossom grove.Ehi ramāma supupphite vane.

And trees crested with flowerscry out, as it were, in the gale.But what kind of fun will you haveif you plunge into the woods all alone?

Kusumitasikharā ca pādapā, Abhigajjantiva māluteritā; Kā tuyhaṁ rati bhavissati, Yadi ekā vanamogahissasi. *vanamogahissasi → vanamotarissasi (bj); vanamogāhissasi (sya1ed, sya2ed,

And trees crested with flowersKusumitasikharā ca pādapā, cry out, as it were, in the gale.Abhigajjantiva māluteritā; But what kind of fun will you haveKā tuyhaṁ rati bhavissati, if you plunge into the woods all alone?Yadi ekā vanamogahissasi. *vanamogahissasi → vanamotarissasi (bj); vanamogāhissasi (sya1ed, sya2ed,

Frequented by packs of predators,and cow elephants aroused by rutting bulls;you wish to go without a friendto the deserted, awe-inspiring forest.

Vāḷamigasaṅghasevitaṁ, Kuñjaramattakareṇuloḷitaṁ; Asahāyikā gantumicchasi, Rahitaṁ bhiṁsanakaṁ mahāvanaṁ.

Frequented by packs of predators,Vāḷamigasaṅghasevitaṁ, and cow elephants aroused by rutting bulls;Kuñjaramattakareṇuloḷitaṁ; you wish to go without a friendAsahāyikā gantumicchasi, to the deserted, awe-inspiring forest.Rahitaṁ bhiṁsanakaṁ mahāvanaṁ.

Like a doll made of glittering gold,*Arthaśastra 2.13.51 describes how to alloy the tapanīya (“glittering gold”) that is ready to be worked.like a nymph wandering in a park of colorful vines,your matchless beauty will shinein graceful clothes of delicate Kāsian cloth.

Tapanīyakatāva dhītikā, Vicarasi cittalateva accharā; Kāsikasukhumehi vaggubhi, Sobhasī suvasanehi nūpame.

Like a doll made of glittering gold,*Arthaśastra 2.13.51 describes how to alloy the tapanīya (“glittering gold”) that is ready to be worked.Tapanīyakatāva dhītikā, like a nymph wandering in a park of colorful vines,Vicarasi cittalateva accharā; your matchless beauty will shineKāsikasukhumehi vaggubhi, in graceful clothes of delicate Kāsian cloth.Sobhasī suvasanehi nūpame.

I’ll be under your sway,if we are to stay in the forest.I love no creature more than you,O pixie with such captivating eyes.*“Pixie” is kinnarī, this marking the only appearance of these charming woodland sprites in early Pali; but see the synonymous kiṁpurisa at AN 2.60:1.1. They share with the gandhabba the attributes of being divine musicians, sometimes half-horse (or later, half-bird), and being sensual lovers; but where the gandhabba is associated with licentiousness, the kinnara and kinnarī live together as a perfect dyad of lovers, ever entranced with one another. They are spirits of nature, hidden in the mountains, and threatened by human encroachment (Ja 485). Occasionally, however, a human tribe in the mountains of Kashmir is called Kinnara (= Kinnaur district of Himachal Pradesh?). | The beauty of the pixie’s eyes are praised at Ja 458:1.3, while the phrase “captivating eyes” (mandalocana) is used of a divine maiden at DN 21:1.5.26.

Ahaṁ tava vasānugo siyaṁ, Yadi viharemase kānanantare; *Yadi viharemase → yadi viharemasi (pts1ed, pts2ed); yadipi viharesi (mr)Na hi matthi tayā piyattaro, Pāṇo kinnarimandalocane.

I’ll be under your sway,Ahaṁ tava vasānugo siyaṁ, if we are to stay in the forest.Yadi viharemase kānanantare; *Yadi viharemase → yadi viharemasi (pts1ed, pts2ed); yadipi viharesi (mr)I love no creature more than you,Na hi matthi tayā piyattaro, O pixie with such captivating eyes.*“Pixie” is kinnarī, this marking the only appearance of these charming woodland sprites in early Pali; but see the synonymous kiṁpurisa at AN 2.60:1.1. They share with the gandhabba the attributes of being divine musicians, sometimes half-horse (or later, half-bird), and being sensual lovers; but where the gandhabba is associated with licentiousness, the kinnara and kinnarī live together as a perfect dyad of lovers, ever entranced with one another. They are spirits of nature, hidden in the mountains, and threatened by human encroachment (Ja 485). Occasionally, however, a human tribe in the mountains of Kashmir is called Kinnara (= Kinnaur district of Himachal Pradesh?). | The beauty of the pixie’s eyes are praised at Ja 458:1.3, while the phrase “captivating eyes” (mandalocana) is used of a divine maiden at DN 21:1.5.26.Pāṇo kinnarimandalocane.

Were you to take up my invitation—‘Come, be happy, and live in a house’—you’ll stay in a longhouse sheltered from wind;let the ladies look to your needs.

Yadi me vacanaṁ karissasi, Sukhitā ehi agāramāvasa; Pāsādanivātavāsinī, Parikammaṁ te karontu nāriyo.

Were you to take up my invitation—Yadi me vacanaṁ karissasi, ‘Come, be happy, and live in a house’—Sukhitā ehi agāramāvasa; you’ll stay in a longhouse sheltered from wind;Pāsādanivātavāsinī, let the ladies look to your needs.Parikammaṁ te karontu nāriyo.

Dressed in delicate Kāsian cloth,put on your garlands and your cosmetics.I’ll make all sorts of adornments for you,of lustrous gold and gems and pearls.

Kāsikasukhumāni dhāraya, Abhiropehi ca mālavaṇṇakaṁ; *Abhiropehi → abhirohehi (bj)Kañcanamaṇimuttakaṁ bahuṁ, Vividhaṁ ābharaṇaṁ karomi te.

Dressed in delicate Kāsian cloth,Kāsikasukhumāni dhāraya, put on your garlands and your cosmetics.Abhiropehi ca mālavaṇṇakaṁ; *Abhiropehi → abhirohehi (bj)I’ll make all sorts of adornments for you,Kañcanamaṇimuttakaṁ bahuṁ, of lustrous gold and gems and pearls.Vividhaṁ ābharaṇaṁ karomi te.

Climb onto a costly bed,its coverlet so clean and nice,with a new woolen mattress,so fragrant, sprinkled with sandalwood.

Sudhotarajapacchadaṁ subhaṁ, Gonakatūlikasanthataṁ navaṁ; Abhiruha sayanaṁ mahārahaṁ, Candanamaṇḍitasāragandhikaṁ.

Climb onto a costly bed,Sudhotarajapacchadaṁ subhaṁ, its coverlet so clean and nice,Gonakatūlikasanthataṁ navaṁ; with a new woolen mattress,Abhiruha sayanaṁ mahārahaṁ, so fragrant, sprinkled with sandalwood.Candanamaṇḍitasāragandhikaṁ.

As a blue lily risen from the waterremains untouched by men,so too, O chaste and holy lady,your limbs grow old unshared.”

Uppalaṁ cudakā samuggataṁ, Yathā taṁ amanussasevitaṁ; Evaṁ tvaṁ brahmacārinī, Sakesaṅgesu jaraṁ gamissasi”.

As a blue lily risen from the waterUppalaṁ cudakā samuggataṁ, remains untouched by men,Yathā taṁ amanussasevitaṁ; so too, O chaste and holy lady,Evaṁ tvaṁ brahmacārinī, your limbs grow old unshared.”Sakesaṅgesu jaraṁ gamissasi”.

“This carcass is full of putrefaction, it swellsthe charnel ground, for its nature is to fall apart.What do you think is so essential in itthat you stare at me so crazily?”

“Kiṁ te idha sārasammataṁ, Kuṇapapūramhi susānavaḍḍhane; Bhedanadhamme kaḷevare, *kaḷevare → kalebare (bj)Yaṁ disvā vimano udikkhasi”.

“This carcass is full of putrefaction, it swells“Kiṁ te idha sārasammataṁ, the charnel ground, for its nature is to fall apart.Kuṇapapūramhi susānavaḍḍhane; What do you think is so essential in itBhedanadhamme kaḷevare, *kaḷevare → kalebare (bj)that you stare at me so crazily?”Yaṁ disvā vimano udikkhasi”.

“Your eyes are like those of a doe,or a pixie in the mountains;seeing them, erotic delightswells in me all the more.

“Akkhīni ca tūriyāriva, Kinnariyāriva pabbatantare; Tava me nayanāni dakkhiya, *nayanāni dakkhiya → nayanānudikkhiya (bj)Bhiyyo kāmaratī pavaḍḍhati.

“Your eyes are like those of a doe,“Akkhīni ca tūriyāriva, or a pixie in the mountains;Kinnariyāriva pabbatantare; seeing them, erotic delightTava me nayanāni dakkhiya, *nayanāni dakkhiya → nayanānudikkhiya (bj)swells in me all the more.Bhiyyo kāmaratī pavaḍḍhati.

Your eyes are like a blue lily’s budin your flawless face <j>shining like coruscant gold.*For “coruscant” (hāṭaka) gold, see AN 3.70:38.4.Seeing them, sensual excitementswells in me all the more.

Uppalasikharopamāni te, Vimale hāṭakasannibhe mukhe; Tava me nayanāni dakkhiya, Bhiyyo kāmaguṇo pavaḍḍhati.

Your eyes are like a blue lily’s budUppalasikharopamāni te, in your flawless face <j>shining like coruscant gold.*For “coruscant” (hāṭaka) gold, see AN 3.70:38.4.Vimale hāṭakasannibhe mukhe; Seeing them, sensual excitementTava me nayanāni dakkhiya, swells in me all the more.Bhiyyo kāmaguṇo pavaḍḍhati.

Though you may wander far, I’ll still think of you,with lashes so long and eyes so bright.*The dassane (plural) are seen by him, so they must be the “eyes”. | In this poem, the English word “eye” must serve for five Pali words: cakkhu, locana, akkhi, and dassana are all from roots of “seeing”, while nayana is from the root sense “leading”.I love no eyes more than yours,O pixie with such bashful eyes.”

Api dūragatā saramhase, Āyatapamhe visuddhadassane; Na hi matthi tayā piyattaro, Nayanā kinnarimandalocane”.

Though you may wander far, I’ll still think of you,Api dūragatā saramhase, with lashes so long and eyes so bright.*The dassane (plural) are seen by him, so they must be the “eyes”. | In this poem, the English word “eye” must serve for five Pali words: cakkhu, locana, akkhi, and dassana are all from roots of “seeing”, while nayana is from the root sense “leading”.Āyatapamhe visuddhadassane; I love no eyes more than yours,Na hi matthi tayā piyattaro, O pixie with such bashful eyes.”Nayanā kinnarimandalocane”.

“You’re setting out on the wrong road!You’re looking to take the moon for your toy!You’re trying to leap over Mount Meru!You, who are hunting a child of the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario!

“Apathena payātumicchasi, Candaṁ kīḷanakaṁ gavesasi; Meruṁ laṅghetumicchasi, Yo tvaṁ buddhasutaṁ maggayasi.

“You’re setting out on the wrong road!“Apathena payātumicchasi, You’re looking to take the moon for your toy!Candaṁ kīḷanakaṁ gavesasi; You’re trying to leap over Mount Meru!Meruṁ laṅghetumicchasi, You, who are hunting a child of the Buddha!Yo tvaṁ buddhasutaṁ maggayasi.

For in this world with all its gods,there will be no more lust anywhere in me.I don’t even know what kind it could be,it’s been smashed root and all by the path.

Natthi hi loke sadevake, Rāgo yatthapi dāni me siyā; Napi naṁ jānāmi kīriso, Atha maggena hato samūlako.

For in this world with all its gods,Natthi hi loke sadevake, there will be no more lust anywhere in me.Rāgo yatthapi dāni me siyā; I don’t even know what kind it could be,Napi naṁ jānāmi kīriso, it’s been smashed root and all by the path.Atha maggena hato samūlako.

Cast out like sparks from fiery coals,it’s worth no more than a bowl of poison.I don’t even see what kind it could be,it’s been smashed root and all by the path.

Iṅgālakuyāva ujjhito, *Iṅgālakuyāva → iṅghāḷakhuyāva (sya1ed, sya2ed, pts1ed, pts2ed)Visapattoriva aggito kato; *aggito → aggato (bj, sya1ed, sya2ed, pts1ed, pts2ed)Napi naṁ passāmi kīriso, Atha maggena hato samūlako.

Cast out like sparks from fiery coals,Iṅgālakuyāva ujjhito, *Iṅgālakuyāva → iṅghāḷakhuyāva (sya1ed, sya2ed, pts1ed, pts2ed)it’s worth no more than a bowl of poison.Visapattoriva aggito kato; *aggito → aggato (bj, sya1ed, sya2ed, pts1ed, pts2ed)I don’t even see what kind it could be,Napi naṁ passāmi kīriso, it’s been smashed root and all by the path.Atha maggena hato samūlako.

Well may you try to seduce the type of ladywho has not reflected on these things,or who has never attended the Teacher:but <em>this</em> is a lady who knows—now you’re in trouble!

Yassā siyā apaccavekkhitaṁ, Satthā vā anupāsito siyā; Tvaṁ tādisikaṁ palobhaya, Jānantiṁ so imaṁ vihaññasi.

Well may you try to seduce the type of ladyYassā siyā apaccavekkhitaṁ, who has not reflected on these things,Satthā vā anupāsito siyā; or who has never attended the Teacher:Tvaṁ tādisikaṁ palobhaya, but <em>this</em> is a lady who knows—now you’re in trouble!Jānantiṁ so imaṁ vihaññasi.

No matter if I am reviled or praised,or feel pleasure or pain: I stay mindful.Knowing that conditions are ugly,my mind clings to nothing.

Mayhañhi akkuṭṭhavandite, Sukhadukkhe ca satī upaṭṭhitā; Saṅkhatamasubhanti jāniya, Sabbattheva mano na limpati.

No matter if I am reviled or praised,Mayhañhi akkuṭṭhavandite, or feel pleasure or pain: I stay mindful.Sukhadukkhe ca satī upaṭṭhitā; Knowing that conditions are ugly,Saṅkhatamasubhanti jāniya, my mind clings to nothing.Sabbattheva mano na limpati.

I am a disciple of the Holy One,riding in the carriage of the eightfold path.The dart pulled out, free of defilements,I’m happy to have reached an empty place.

Sāhaṁ sugatassa sāvikā, Maggaṭṭhaṅgikayānayāyinī; Uddhaṭasallā anāsavā, Suññāgāragatā ramāmahaṁ.

I am a disciple of the Holy One,Sāhaṁ sugatassa sāvikā, riding in the carriage of the eightfold path.Maggaṭṭhaṅgikayānayāyinī; The dart pulled out, free of defilements,Uddhaṭasallā anāsavā, I’m happy to have reached an empty place.Suññāgāragatā ramāmahaṁ.

I’ve seen brightly painteddolls and wooden puppets,tied to sticks and strings,and made to dance in many ways.

Diṭṭhā hi mayā sucittitā, Sombhā dārukapillakāni vā; Tantīhi ca khīlakehi ca, Vinibaddhā vividhaṁ panaccakā.

I’ve seen brightly paintedDiṭṭhā hi mayā sucittitā, dolls and wooden puppets,Sombhā dārukapillakāni vā; tied to sticks and strings,Tantīhi ca khīlakehi ca, and made to dance in many ways.Vinibaddhā vividhaṁ panaccakā.

But when the sticks and strings are taken off—loosed, disassembled, dismantled,irrecoverable, stripped to parts—on what could the mind be fixed?

Tamhuddhaṭe tantikhīlake, Vissaṭṭhe vikale parikrite; *parikrite → paripakkhite (bj); paripakkate (sya1ed, sya2ed, pts1ed, pts2ed)Na vindeyya khaṇḍaso kate, Kimhi tattha manaṁ nivesaye.

But when the sticks and strings are taken off—Tamhuddhaṭe tantikhīlake, loosed, disassembled, dismantled,Vissaṭṭhe vikale parikrite; *parikrite → paripakkhite (bj); paripakkate (sya1ed, sya2ed, pts1ed, pts2ed)irrecoverable, stripped to parts—Na vindeyya khaṇḍaso kate, on what could the mind be fixed?Kimhi tattha manaṁ nivesaye.

That’s what my body is really like,without those things it can’t go on.This being so,on what could the mind be fixed?

Tathūpamā dehakāni maṁ, Tehi dhammehi vinā na vattanti; Dhammehi vinā na vattati, Kimhi tattha manaṁ nivesaye.

That’s what my body is really like,Tathūpamā dehakāni maṁ, without those things it can’t go on.Tehi dhammehi vinā na vattanti; This being so,Dhammehi vinā na vattati, on what could the mind be fixed?Kimhi tattha manaṁ nivesaye.

It’s like when you saw a mural madeby painting yellow orpiment on a wall,and your vision was deceived by that—the perception ‘human’ is pointless.

Yathā haritālena makkhitaṁ, Addasa cittikaṁ bhittiyā kataṁ; Tamhi te viparītadassanaṁ, Saññā mānusikā niratthikā.

It’s like when you saw a mural madeYathā haritālena makkhitaṁ, by painting yellow orpiment on a wall,Addasa cittikaṁ bhittiyā kataṁ; and your vision was deceived by that—Tamhi te viparītadassanaṁ, the perception ‘human’ is pointless.Saññā mānusikā niratthikā.

Like an illusion cast before you,or a golden tree in a dream,you chase what is hollow, blind one,like a painted doll among the people.

Māyaṁ viya aggato kataṁ, Supinanteva suvaṇṇapādapaṁ; Upagacchasi andha rittakaṁ, Janamajjheriva rupparūpakaṁ. *rupparūpakaṁ → rupparūpakā (bj); rūparūpakaṁ (mr)

Like an illusion cast before you,Māyaṁ viya aggato kataṁ, or a golden tree in a dream,Supinanteva suvaṇṇapādapaṁ; you chase what is hollow, blind one,Upagacchasi andha rittakaṁ, like a painted doll among the people.Janamajjheriva rupparūpakaṁ. *rupparūpakaṁ → rupparūpakā (bj); rūparūpakaṁ (mr)

Like a ball in a socket,with a pupil in the middle, and tears,and mucus comes from there as well,different eye-parts are lumped together.”

Vaṭṭaniriva koṭarohitā, Majjhe pubbuḷakā saassukā; Pīḷakoḷikā cettha jāyati, Vividhā cakkhuvidhā ca piṇḍitā”.

Like a ball in a socket,Vaṭṭaniriva koṭarohitā, with a pupil in the middle, and tears,Majjhe pubbuḷakā saassukā; and mucus comes from there as well,Pīḷakoḷikā cettha jāyati, different eye-parts are lumped together.”Vividhā cakkhuvidhā ca piṇḍitā”.

Having plucked it out, the fair-eyed lady*For cārudassanā, compare Sanskrit cārulocanā, “she whose eyes are fair”. Thig 14.1:18.2 above has already established the sense “eye” for dassana.was undismayed, unchained in mind.*For pajjittha, compare Sanskrit apādi, “fall into ruin”.“Come now, take this eye,”she said, and gave it to the man right then.

Uppāṭiya cārudassanā, Na ca pajjittha asaṅgamānasā; “Handa te cakkhuṁ harassu taṁ”, Tassa narassa adāsi tāvade.

Having plucked it out, the fair-eyed lady*For cārudassanā, compare Sanskrit cārulocanā, “she whose eyes are fair”. Thig 14.1:18.2 above has already established the sense “eye” for dassana.Uppāṭiya cārudassanā, was undismayed, unchained in mind.*For pajjittha, compare Sanskrit apādi, “fall into ruin”.Na ca pajjittha asaṅgamānasā; “Come now, take this eye,”“Handa te cakkhuṁ harassu taṁ”, she said, and gave it to the man right then.Tassa narassa adāsi tāvade.

And right then he lost his lust,and asked for her forgiveness:“May you be well, O chaste and holy lady;such a thing will not happen again.

Tassa ca viramāsi tāvade, Rāgo tattha khamāpayī ca naṁ; “Sotthi siyā brahmacārinī, Na puno edisakaṁ bhavissati”.

And right then he lost his lust,Tassa ca viramāsi tāvade, and asked for her forgiveness:Rāgo tattha khamāpayī ca naṁ; “May you be well, O chaste and holy lady;“Sotthi siyā brahmacārinī, such a thing will not happen again.Na puno edisakaṁ bhavissati”.

Attacking a person such as thisis like holding on to a blazing fire,or grabbing a deadly viper!May you be well, please forgive me.”

“Āsādiya edisaṁ janaṁ, *Āsādiya → āhaniya (sya1ed, sya2ed, pts1ed, pts2ed, mr)Aggiṁ pajjalitaṁva liṅgiya; Gaṇhiya āsīvisaṁ viya, Api nu sotthi siyā khamehi no”.

Attacking a person such as this“Āsādiya edisaṁ janaṁ, *Āsādiya → āhaniya (sya1ed, sya2ed, pts1ed, pts2ed, mr)is like holding on to a blazing fire,Aggiṁ pajjalitaṁva liṅgiya; or grabbing a deadly viper!Gaṇhiya āsīvisaṁ viya, May you be well, please forgive me.”Api nu sotthi siyā khamehi no”.

When that nun was releasedshe went to the presence of the excellent Buddha.Seeing the one with excellent marks of merit,her eye became just as it was before.

Muttā ca tato sā bhikkhunī, Agamī buddhavarassa santikaṁ; Passiya varapuññalakkhaṇaṁ, Cakkhu āsi yathā purāṇakanti.

When that nun was releasedMuttā ca tato sā bhikkhunī, she went to the presence of the excellent Buddha.Agamī buddhavarassa santikaṁ; Seeing the one with excellent marks of merit,Passiya varapuññalakkhaṇaṁ, her eye became just as it was before.Cakkhu āsi yathā purāṇakanti.