Sumedhā

In Mantāvatī city, Sumedhā,the daughter of King Koñca’s chief queen,was converted by thosewho practice 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’s teaching.

Mantāvatiyā nagare, Rañño koñcassa aggamahesiyā; Dhītā āsiṁ sumedhā, Pasāditā sāsanakarehi.

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

She was virtuous, a brilliant speaker,learned, and trained in the Buddha’s instructions.She went up to her mother and father and said:“Pay heed, both of you!

Sīlavatī cittakathā, Bahussutā buddhasāsane vinitā; Mātāpitaro upagamma, Bhaṇati “ubhayo nisāmetha.

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

I delight in extinguishment!No state of life is eternal, not even that of the gods;*She uses the term bhavagata (“state of life”) seven times. It is not found elsewhere in early Pali, only once in the late Pe 5:72.2.what then of sensual pleasures, so hollow,offering little gratification and much distress.

Nibbānābhiratāhaṁ, Asassataṁ bhavagataṁ yadipi dibbaṁ; Kimaṅgaṁ pana tucchā kāmā, *Kimaṅgaṁ pana → kimaṅga pana (bj, sya1ed, pts1ed, pts2ed); kiṁ pana (?)Appassādā bahuvighātā.

I delight in extinguishment!Nibbānābhiratāhaṁ, No state of life is eternal, not even that of the gods;*She uses the term bhavagata (“state of life”) seven times. It is not found elsewhere in early Pali, only once in the late Pe 5:72.2.Asassataṁ bhavagataṁ yadipi dibbaṁ; what then of sensual pleasures, so hollow,Kimaṅgaṁ pana tucchā kāmā, *Kimaṅgaṁ pana → kimaṅga pana (bj, sya1ed, pts1ed, pts2ed); kiṁ pana (?)offering little gratification and much distress.Appassādā bahuvighātā.

Sensual pleasures are bitter as the venom of a snake,yet fools are infatuated by them.Sent to hell for a very long time,they are beaten and tortured.

Kāmā kaṭukā āsī, Visūpamā yesu mucchitā bālā; Te dīgharattaṁ niraye, Samappitā haññante dukkhitā. *haññante dukkhitā → haññare dukhitā (?)

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

Those who grow in wickednessever lament in the underworld <j>due to their own bad deeds.They’re fools, unrestrained in body,mind, and speech.

Socanti pāpakammā, Vinipāte pāpavaddhino sadā; Kāyena ca vācāya ca, Manasā ca asaṁvutā bālā.

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

Those witless, senseless fools,trapped by the origin of suffering,are ignorant, not understanding the noble truthswhen they are being taught.

Bālā te duppaññā, Acetanā dukkhasamudayoruddhā; Desente ajānantā, Na bujjhare ariyasaccāni.

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

Most people, mum, ignorant of the truthstaught by the excellent Buddha,look forward to a state of life,longing for rebirth among the gods.

Saccāni amma buddhavaradesitāni, Te bahutarā ajānantā ye; Abhinandanti bhavagataṁ, Pihenti devesu upapattiṁ.

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

Yet even rebirth among the godsin an impermanent state of life is not eternal.But fools are not scaredof being reborn time and again.

Devesupi upapatti, Asassatā bhavagate aniccamhi; Na ca santasanti bālā, Punappunaṁ jāyitabbassa.

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

Four lower realms and two other realmsmay be gained somehow or other.But for those who end up in a lower realm,there is no way to go forth in the hells.

Cattāro vinipātā, Duve ca gatiyo kathañci labbhanti; *Duve → dve (sabbattha)Na ca vinipātagatānaṁ, Pabbajjā atthi nirayesu.

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

May you both grant me permission to go forthin the dispensation of him of the ten powers.Living at ease, I shall apply myselfto giving up rebirth and death.

Anujānātha maṁ ubhayo, Pabbajituṁ dasabalassa pāvacane; Appossukkā ghaṭissaṁ, Jātimaraṇappahānāya.

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

Why look forward to a new state of lifein this useless, insubstantial body?Grant me permission, I shall go forthto make an end of craving for a new life.

Kiṁ bhavagate abhinanditena, *bhavagate → bhavagatena (sya1ed, sya2ed, pts1ed, pts2ed)Kāyakalinā asārena; Bhavataṇhāya nirodhā, Anujānātha pabbajissāmi.

Why look forward to a new state of lifeKiṁ bhavagate abhinanditena, *bhavagate → bhavagatena (sya1ed, sya2ed, pts1ed, pts2ed)in this useless, insubstantial body?Kāyakalinā asārena; Grant me permission, I shall go forthBhavataṇhāya nirodhā, to make an end of craving for a new life.Anujānātha pabbajissāmi.

A Buddha has arisen, the time has come,the unlucky moment has passed.As long as I live I’ll never betraymy ethical precepts or my chaste path.”

Buddhānaṁ uppādo vivajjito, Akkhaṇo khaṇo laddho; Sīlāni brahmacariyaṁ, Yāvajīvaṁ na dūseyyaṁ”.

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

Then Sumedhā said to her parents:“So long as I remain a layperson,I’ll refuse to eat any food,until I’ve fallen under the sway of death.”

Evaṁ bhaṇati sumedhā, Mātāpitaro “na tāva āhāraṁ; Āharissaṁ gahaṭṭhā, *Āharissaṁ → āhariyāmi (bj); āhariya (pts1ed, pts2ed); āhārisaṁ (?)Maraṇavasaṁ gatāva hessāmi”.

Then Sumedhā said to her parents:Evaṁ bhaṇati sumedhā, “So long as I remain a layperson,Mātāpitaro “na tāva āhāraṁ; I’ll refuse to eat any food,Āharissaṁ gahaṭṭhā, *Āharissaṁ → āhariyāmi (bj); āhariya (pts1ed, pts2ed); āhārisaṁ (?)until I’ve fallen under the sway of death.”Maraṇavasaṁ gatāva hessāmi”.

Upset, her mother burst into tears,while her father, though grieved,tried his best to persuade heras she lay collapsed upstairs in the longhouse.

Mātā dukkhitā rodati pitā ca, Assā sabbaso samabhihato; Ghaṭenti saññāpetuṁ, Pāsādatale chamāpatitaṁ.

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

“Get up child, why do you grieve so?You’re already betrothed to be married!King Anīkaratta the handsomeis in Vāraṇavatī: he is your betrothed.

“Uṭṭhehi puttaka kiṁ soci, Tena dinnāsi vāraṇavatimhi; Rājā anīkaratto, *anīkaratto → aṇīkadatto (bj); anikaratto (sya1ed, sya2ed, pts1ed, pts2ed)Abhirūpo tassa tvaṁ dinnā.

“Get up child, why do you grieve so?“Uṭṭhehi puttaka kiṁ soci, You’re already betrothed to be married!Tena dinnāsi vāraṇavatimhi; King Anīkaratta the handsomeRājā anīkaratto, *anīkaratto → aṇīkadatto (bj); anikaratto (sya1ed, sya2ed, pts1ed, pts2ed)is in Vāraṇavatī: he is your betrothed.Abhirūpo tassa tvaṁ dinnā.

You shall be the chief queen,wife of King Anīkaratta.Ethical precepts, the chaste path—going forth is hard to do, my child.

Aggamahesī bhavissasi, Anikarattassa rājino bhariyā; Sīlāni brahmacariyaṁ, Pabbajjā dukkarā puttaka.

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

As a royal there is command, wealth, authority,and the happiness of possessions.Enjoy sensual pleasures while you’re still young!Let your wedding take place, my child!”

Rajje āṇā dhanamissariyaṁ, Bhogā sukhā daharikāsi; Bhuñjāhi kāmabhoge, Vāreyyaṁ hotu te putta”.

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

Then Sumedhā said to him:“Let this not come to pass! Existence is hollow!I shall either go forth or die,but I shall never marry.

Atha ne bhaṇati sumedhā, “Mā edisikāni bhavagatamasāraṁ; Pabbajjā vā hohiti, Maraṇaṁ vā me na ceva vāreyyaṁ.

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

Why cling to this rotting body so foul,stinking of fluids,a horrifying water-bag carcass,always oozing, full of filth?

Kimiva pūtikāyamasuciṁ, Savanagandhaṁ bhayānakaṁ kuṇapaṁ; Abhisaṁviseyyaṁ bhastaṁ, Asakiṁ paggharitaṁ asucipuṇṇaṁ.

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

Knowing it like I do, what’s the point?A carcass is vile, smeared with flesh and blood,food for birds and swarms of worms—why have we been given it?

Kimiva tahaṁ jānantī, Vikūlakaṁ maṁsasoṇitupalittaṁ; Kimikulālayaṁ sakuṇabhattaṁ, Kaḷevaraṁ kissa diyyati.

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

Before long the body, bereft of consciousness,is carried out to the charnel ground,to be discarded like an old logby relatives in disgust.

Nibbuyhati susānaṁ, Aciraṁ kāyo apetaviññāṇo; Chuddho kaḷiṅgaraṁ viya, *Chuddho → chaḍḍito (sya1ed, sya2ed); chuṭṭho (pts1ed, pts2ed, mr)Jigucchamānehi ñātīhi.

Before long the body, bereft of consciousness,Nibbuyhati susānaṁ, is carried out to the charnel ground,Aciraṁ kāyo apetaviññāṇo; to be discarded like an old logChuddho kaḷiṅgaraṁ viya, *Chuddho → chaḍḍito (sya1ed, sya2ed); chuṭṭho (pts1ed, pts2ed, mr)by relatives in disgust.Jigucchamānehi ñātīhi.

When they’ve discarded it in the charnel ground,to be eaten by others, your own parentsbathe themselves, disgusted;what then of people at large?

Chuddhūna naṁ susāne, *Chuddhūna → chaḍḍūna (sya1ed, sya2ed, pts1ed, pts2ed); chuṭṭhuna (mr)Parabhattaṁ nhāyanti jigucchantā; *nhāyanti → nhāyare (?)Niyakā mātāpitaro, Kiṁ pana sādhāraṇā janatā.

When they’ve discarded it in the charnel ground,Chuddhūna naṁ susāne, *Chuddhūna → chaḍḍūna (sya1ed, sya2ed, pts1ed, pts2ed); chuṭṭhuna (mr)to be eaten by others, your own parentsParabhattaṁ nhāyanti jigucchantā; *nhāyanti → nhāyare (?)bathe themselves, disgusted;Niyakā mātāpitaro, what then of people at large?Kiṁ pana sādhāraṇā janatā.

They’re attached to this hollow carcass,this mass of sinews and bone;this rotting bodyfull of saliva, tears, feces, and pus.

Ajjhositā asāre, Kaḷevare aṭṭhinhārusaṅghāte; Kheḷassuccārassava, Paripuṇṇe pūtikāyamhi. *Paripuṇṇe → khelassuccārapassava (bj); kheḷassumucchāssavaparipuṇṇe

They’re attached to this hollow carcass,Ajjhositā asāre, this mass of sinews and bone;Kaḷevare aṭṭhinhārusaṅghāte; this rotting bodyKheḷassuccārassava, full of saliva, tears, feces, and pus.Paripuṇṇe pūtikāyamhi. *Paripuṇṇe → khelassuccārapassava (bj); kheḷassumucchāssavaparipuṇṇe

If anyone were to dissect it,turning it inside out,the unbearable stenchwould disgust even their own mother.

Yo naṁ vinibbhujitvā, Abbhantaramassa bāhiraṁ kayirā; Gandhassa asahamānā, Sakāpi mātā jiguccheyya.

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

Rationally examiningthe aggregates, elements, and sense fieldsas conditioned, rooted in birth, suffering—why would I wish for marriage?

Khandhadhātuāyatanaṁ, Saṅkhataṁ jātimūlakaṁ dukkhaṁ; Yoniso anuvicinantī, Vāreyyaṁ kissa iccheyyaṁ.

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

Let three hundred sharp swordsfall on my body everyday!Even if the slaughter lasted a hundred yearsit’d be worth it if it led to the end of suffering.

Divase divase tisatti, Satāni navanavā pateyyuṁ kāyamhi; Vassasatampi ca ghāto, Seyyo dukkhassa cevaṁ khayo.

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

One who understands the Teacher’s wordswould put up with this slaughter:‘Long for you is transmigrationbeing killed time and time again.’

Ajjhupagacche ghātaṁ, Yo viññāyevaṁ satthuno vacanaṁ; ‘Dīgho tesaṁ saṁsāro, *tesaṁ → ca tesaṁ (sya1ed, sya2ed); vo (mr)Punappunaṁ haññamānānaṁ’.

One who understands the Teacher’s wordsAjjhupagacche ghātaṁ, would put up with this slaughter:Yo viññāyevaṁ satthuno vacanaṁ; ‘Long for you is transmigration‘Dīgho tesaṁ saṁsāro, *tesaṁ → ca tesaṁ (sya1ed, sya2ed); vo (mr)being killed time and time again.’Punappunaṁ haññamānānaṁ’.

Among gods and humans,in the realm of animals or that of titans,among the ghosts or in the hells,endless killings are seen.

Devesu manussesu ca, Tiracchānayoniyā asurakāye; Petesu ca nirayesu ca, Aparimitā dissare ghātā.

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

The hells are full of killing,for the corrupt who have fallen to the underworld.Even among the gods there is no shelter,for no happiness excels extinguishment.

Ghātā nirayesu bahū, Vinipātagatassa pīḷiyamānassa; *pīḷiyamānassa → kilissamānassa (sya1ed, sya2ed, pts1ed, pts2ed, mr)Devesupi attāṇaṁ, Nibbānasukhā paraṁ natthi.

The hells are full of killing,Ghātā nirayesu bahū, for the corrupt who have fallen to the underworld.Vinipātagatassa pīḷiyamānassa; *pīḷiyamānassa → kilissamānassa (sya1ed, sya2ed, pts1ed, pts2ed, mr)Even among the gods there is no shelter,Devesupi attāṇaṁ, for no happiness excels extinguishment.Nibbānasukhā paraṁ natthi.

Those who are committed to the dispensationof him of the ten powers attain extinguishment.Living at ease, they apply themselvesto giving up rebirth and death.

Pattā te nibbānaṁ, Ye yuttā dasabalassa pāvacane; Appossukkā ghaṭenti, Jātimaraṇappahānāya.

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

On this very day, dad, I shall renounce:what’s to enjoy in hollow riches?I’m disillusioned with sensual pleasures,they’re like vomit, made like a palm stump.”

Ajjeva tātabhinikkha- Missaṁ bhogehi kiṁ asārehi; Nibbinnā me kāmā, Vantasamā tālavatthukatā”.

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

As she spoke thus to her father,Anīkaratta, to whom she was betrothed,approached from Vāraṇavatīat the time appointed for the marriage.

Sā cevaṁ bhaṇati pitara- Manīkaratto ca yassa sā dinnā; Upayāsi vāraṇavate, Vāreyyamupaṭṭhite kāle.

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

Then Sumedhā took up a knife,and cut off her hair, so black, thick, and soft.Shutting herself in the longhouse,she entered the first absorption.

Atha asitanicitamuduke, Kese khaggena chindiya sumedhā; Pāsādaṁ pidahitvā, *pidahitvā → pidhetvā (bj, sya1ed, sya2ed); padhatvā (pts1ed, pts2ed); pidhitvā (mr)Paṭhamajjhānaṁ samāpajji.

Then Sumedhā took up a knife,Atha asitanicitamuduke, and cut off her hair, so black, thick, and soft.Kese khaggena chindiya sumedhā; Shutting herself in the longhouse,Pāsādaṁ pidahitvā, *pidahitvā → pidhetvā (bj, sya1ed, sya2ed); padhatvā (pts1ed, pts2ed); pidhitvā (mr)she entered the first absorption.Paṭhamajjhānaṁ samāpajji.

And as she entered it there,Anīkaratta arrived at the city.Then in the longhouse, Sumedhāwell developed the perception of impermanence.

Sā ca tahiṁ samāpannā, *ca → pāsādeva (bj, sya1ed, sya2ed, pts1ed, pts2ed)Anīkaratto ca āgato nagaraṁ; Pāsāde ca sumedhā, Aniccasaññaṁ subhāveti. *Aniccasaññaṁ → aniccasaññā (sabbattha)

And as she entered it there,Sā ca tahiṁ samāpannā, *ca → pāsādeva (bj, sya1ed, sya2ed, pts1ed, pts2ed)Anīkaratta arrived at the city.Anīkaratto ca āgato nagaraṁ; Then in the longhouse, SumedhāPāsāde ca sumedhā, well developed the perception of impermanence.Aniccasaññaṁ subhāveti. *Aniccasaññaṁ → aniccasaññā (sabbattha)

As she investigated in meditation,Anīkaratta quickly climbed the stairs.His limbs adorned with gems <j>and honey-yellow gold,he begged Sumedhā with cupped palms:

Sā ca manasi karoti, Anīkaratto ca āruhī turitaṁ; Maṇikanakabhūsitaṅgo, Katañjalī yācati sumedhaṁ.

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

“As a royal there is command, wealth, authority,and the happiness of possessions.Enjoy sensual pleasures while you’re still young!Sensual pleasures are hard to find in the world!

“Rajje āṇādhanamissa- Riyaṁ bhogā sukhā daharikāsi; Bhuñjāhi kāmabhoge, Kāmasukhā dullabhā loke.

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

I’ve handed royalty to you—enjoy riches, give gifts!Don’t be sad;your parents are upset.”

Nissaṭṭhaṁ te rajjaṁ, Bhoge bhuñjassu dehi dānāni; Mā dummanā ahosi, Mātāpitaro te dukkhitā”. *Mātāpitaro te dukkhitā → mātāpitaro ca te dukhitā (?)

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

Sumedhā, having no use for sensual pleasures,and having done away with delusion, <j>spoke right back:“Do not take pleasure in sensuality!See the danger in sensual pleasures!

Taṁ taṁ bhaṇati sumedhā, Kāmehi anatthikā vigatamohā; “Mā kāme abhinandi, Kāmesvādīnavaṁ passa.

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

Mandhātā, king of four continents,foremost in enjoying sensual pleasures,died unsated,his desires unfulfilled.

Cātuddīpo rājā, Mandhātā āsi kāmabhoginamaggo; Atitto kālaṅkato, Na cassa paripūritā icchā.

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

Were the seven jewels to rain from the skyall over the ten directions,there would be no sating of sensual pleasures:people die insatiable.

Satta ratanāni vasseyya, Vuṭṭhimā dasadisā samantena; Na catthi titti kāmānaṁ, Atittāva maranti narā.

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

Like a butcher’s knife and chopping board,sensual pleasures are like a snake’s head.They burn like a fire-brand,they resemble a skeleton.

Asisūnūpamā kāmā, kāmā sappasiropamā; Ukkopamā anudahanti, aṭṭhikaṅkala sannibhā. *aṭṭhikaṅkala → … kaṅkhala (bj); … kaṅkāla (pts1ed, pts2ed)

Like a butcher’s knife and chopping board,Asisūnūpamā kāmā, sensual pleasures are like a snake’s head.kāmā sappasiropamā; They burn like a fire-brand,Ukkopamā anudahanti, they resemble a skeleton.aṭṭhikaṅkala sannibhā. *aṭṭhikaṅkala → … kaṅkhala (bj); … kaṅkāla (pts1ed, pts2ed)

Sensual pleasures are impermanent and unstable,they’re full of suffering, a terrible poison;like a hot iron ball,the root of gloom, their fruit is pain.

Aniccā adhuvā kāmā, bahudukkhā mahāvisā; Ayoguḷova santatto, aghamūlā dukhapphalā.

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

Sensual pleasures are like fruits of a tree,like scraps of meat, painful,they trick you like a dream;sensual pleasures are like borrowed goods.

Rukkhapphalūpamā kāmā, maṁsapesūpamā dukhā; Supinopamā vañcaniyā, kāmā yācitakūpamā.

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

Sensual pleasures are like swords and spears;a disease, a boil, gloom and trouble.Like a pit of glowing coals,the root of gloom, fear and slaughter.

Sattisūlūpamā kāmā, rogo gaṇḍo aghaṁ nighaṁ; Aṅgārakāsusadisā, aghamūlaṁ bhayaṁ vadho.

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

Thus sensual pleasures have been explainedto be obstructions, so full of suffering.Please leave! As for me,I have no trust in any state of life.

Evaṁ bahudukkhā kāmā, akkhātā antarāyikā; Gacchatha na me bhavagate, vissāso atthi attano.

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

What can someone else do for mewhen their own head is burning?When stalked by old age and death,you should strive to destroy them.”

Kiṁ mama paro karissati, Attano sīsamhi ḍayhamānamhi; Anubandhe jarāmaraṇe, Tassa ghātāya ghaṭitabbaṁ”.

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

She opened the doorand saw her parents with Anīkaratta,sitting crying on the floor.And so she said this:

Dvāraṁ apāpuritvānahaṁ, *apāpuritvānahaṁ → avāpuritvāhaṁ (bj); apāpuṇitvānāyaṁ (sya1ed, sya2ed);Mātāpitaro anīkarattañca; Disvāna chamaṁ nisinne, Rodante idamavocaṁ.

She opened the doorDvāraṁ apāpuritvānahaṁ, *apāpuritvānahaṁ → avāpuritvāhaṁ (bj); apāpuṇitvānāyaṁ (sya1ed, sya2ed);and saw her parents with Anīkaratta,Mātāpitaro anīkarattañca; sitting crying on the floor.Disvāna chamaṁ nisinne, And so she said this:Rodante idamavocaṁ.

“Transmigration is long for fools,crying again and again <j>at that with no known beginning—the death of a father,the killing of a brother or of themselves.

“Dīgho bālānaṁ saṁsāro, Punappunañca rodataṁ; Anamatagge pitu maraṇe, Bhātu vadhe attano ca vadhe.

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

Remember the ocean of tears, of milk, of blood—transmigration with no known beginning.Remember the bones piled upby beings transmigrating.

Assu thaññaṁ rudhiraṁ, Saṁsāraṁ anamataggato saratha; Sattānaṁ saṁsarataṁ, Sarāhi aṭṭhīnañca sannicayaṁ.

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

Remember the four oceanscompared with tears, milk, and blood.Remember bones piled up high as Mount Vipulain the course of a single eon.

Sara caturodadhī, *Sara caturodadhī → sarassu caturo udadhī (?)Upanīte assuthaññarudhiramhi; Sara ekakappamaṭṭhīnaṁ, Sañcayaṁ vipulena samaṁ.

Remember the four oceansSara caturodadhī, *Sara caturodadhī → sarassu caturo udadhī (?)compared with tears, milk, and blood.Upanīte assuthaññarudhiramhi; Remember bones piled up high as Mount VipulaSara ekakappamaṭṭhīnaṁ, in the course of a single eon.Sañcayaṁ vipulena samaṁ.

Transmigration with no known beginningis compared to this broad Black Plum Tree Land;if divided into lumps the size of jujube seeds,they’d still be fewer than his mother’s mothers.

Anamatagge saṁsarato, Mahiṁ jambudīpamupanītaṁ; *Mahiṁ → mahāmahiṁ (?)Kolaṭṭhimattaguḷikā, Mātā mātusveva nappahonti.

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

Remember the grass, sticks, and leaves,compare that with no known beginning:if split into chips four inches in size,they’d still be fewer than his father’s fathers.

Tiṇakaṭṭhasākhāpalāsaṁ, *Tiṇakaṭṭhasākhāpalāsaṁ → sara tiṇakaṭṭhasākhāpalāsaṁ (bj, sya1ed, sya2ed);Upanītaṁ anamataggato sara; Caturaṅgulikā ghaṭikā, Pitupitusveva nappahonti.

Remember the grass, sticks, and leaves,Tiṇakaṭṭhasākhāpalāsaṁ, *Tiṇakaṭṭhasākhāpalāsaṁ → sara tiṇakaṭṭhasākhāpalāsaṁ (bj, sya1ed, sya2ed);compare that with no known beginning:Upanītaṁ anamataggato sara; if split into chips four inches in size,Caturaṅgulikā ghaṭikā, they’d still be fewer than his father’s fathers.Pitupitusveva nappahonti.

Remember the one-eyed turtle <j>and the yoke with a holeblown in the ocean from east to west—sticking the head in the holeis a metaphor for gaining a human birth.

Sara kāṇakacchapaṁ pubba- Samudde aparato ca yugachiddaṁ; Siraṁ tassa ca paṭimukkaṁ, *Siraṁ → sara (bj)Manussalābhamhi opammaṁ.

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

Remember the form of this unlucky body,insubstantial as a lump of foam.*A reference to SN 22.95:2.1.See the aggregates as impermanent,remember the hells so full of distress.

Sara rūpaṁ pheṇapiṇḍopa- Massa kāyakalino asārassa; Khandhe passa anicce, Sarāhi niraye bahuvighāte.

Remember the form of this unlucky body,Sara rūpaṁ pheṇapiṇḍopa- insubstantial as a lump of foam.*A reference to SN 22.95:2.1.Massa kāyakalino asārassa; See the aggregates as impermanent,Khandhe passa anicce, remember the hells so full of distress.Sarāhi niraye bahuvighāte.

Remember those swelling the charnel groundsagain and again in life after life.Remember the danger of gharials!*A reference to the metaphor for gluttony at MN 67:17.1 and AN 4.122:3.1.Remember the four truths!

Sara kaṭasiṁ vaḍḍhente, Punappunaṁ tāsu tāsu jātīsu; Sara kumbhīlabhayāni ca, Sarāhi cattāri saccāni.

Remember those swelling the charnel groundsSara kaṭasiṁ vaḍḍhente, again and again in life after life.Punappunaṁ tāsu tāsu jātīsu; Remember the danger of gharials!*A reference to the metaphor for gluttony at MN 67:17.1 and AN 4.122:3.1.Sara kumbhīlabhayāni ca, Remember the four truths!Sarāhi cattāri saccāni.

When freedom from death is there to be found,why would you drink the five bitter poisons?For all erotic delightsare so much more bitter than them.

Amatamhi vijjamāne, Kiṁ tava pañcakaṭukena pītena; Sabbā hi kāmaratiyo, Kaṭukatarā pañcakaṭukena.

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

When freedom from death is there to be found,why would you burn for sensual pleasures?For all erotic delightsare burning, boiling, bubbling, seething.

Amatamhi vijjamāne, Kiṁ tava kāmehi ye pariḷāhā; *pariḷāhā → sapariḷāhā (bj)Sabbā hi kāmaratiyo, Jalitā kuthitā kampitā santāpitā.

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

When there is freedom from enmity,why would you want your enemy, sensual pleasures?Many enemies take a share of your sensual pleasures:*The same sense is expressed in prose at AN 5.227:1.3.kings, fire, robbers, flood, and unloved heirs.

Asapattamhi samāne, Kiṁ tava kāmehi ye bahusapattā; Rājaggicoraudakappiyehi, Sādhāraṇā kāmā bahusapattā.

When there is freedom from enmity,Asapattamhi samāne, why would you want your enemy, sensual pleasures?Kiṁ tava kāmehi ye bahusapattā; Many enemies take a share of your sensual pleasures:*The same sense is expressed in prose at AN 5.227:1.3.Rājaggicoraudakappiyehi, kings, fire, robbers, flood, and unloved heirs.Sādhāraṇā kāmā bahusapattā.

When liberation is there to be found,what good are sensual pleasures that kill and bind?For though unwilling, <j>when sensual pleasures are there,they are subject to the pain of killing and binding.

Mokkhamhi vijjamāne, Kiṁ tava kāmehi yesu vadhabandho; Kāmesu hi asakāmā, Vadhabandhadukhāni anubhonti.

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

As a blazing grass torchburns one who grasps it without letting go,sensual pleasures are like a grass torch,burning those who do not let go.

Ādīpitā tiṇukkā, Gaṇhantaṁ dahanti neva muñcantaṁ; Ukkopamā hi kāmā, Dahanti ye te na muñcanti.

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

Don’t give up abundant happinessfor the trivial joys of sensual pleasure.Don’t fret later,like a catfish on a hook.

Mā appakassa hetu, Kāmasukhassa vipulaṁ jahī sukhaṁ; Mā puthulomova baḷisaṁ, Gilitvā pacchā vihaññasi.

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

Deliberately control yourself <j>among sensual pleasures!You’re like a hound fixed to a chain:sensual pleasures will surely devour youas hungry corpse-workers would a dog.

Kāmaṁ kāmesu damassu, Tāva sunakhova saṅkhalābaddho; Kāhinti khu taṁ kāmā, Chātā sunakhaṁva caṇḍālā.

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

Harnessed to sensual pleasure,you undergo endless pain,along with much mental anguish:relinquish sensual pleasures, they don’t last!

Aparimitañca dukkhaṁ, Bahūni ca cittadomanassāni; Anubhohisi kāmayutto, Paṭinissaja addhuve kāme. *Paṭinissaja → paṭinissara (bj)

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

When the unaging is there to be found,what good are sensual pleasures in which is old age?All rebirths everywhereare bonded to death and sickness.

Ajaramhi vijjamāne, Kiṁ tava kāmehi yesu jarā; Maraṇabyādhigahitā, Sabbā sabbattha jātiyo.

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

This is freedom from old age, freedom from death!This is freedom from old age and death, the sorrowless state!Free of enmity, unconstricted,faultless, fearless, without tribulations.

Idamajaramidamamaraṁ, *Idamajaramidamamaraṁ → idaṁ ajaraṁ idaṁ amaraṁ (?)Idamajarāmaraṁ padamasokaṁ; Asapattamasambādhaṁ, Akhalitamabhayaṁ nirupatāpaṁ.

This is freedom from old age, freedom from death!Idamajaramidamamaraṁ, *Idamajaramidamamaraṁ → idaṁ ajaraṁ idaṁ amaraṁ (?)This is freedom from old age and death, the sorrowless state!Idamajarāmaraṁ padamasokaṁ; Free of enmity, unconstricted,Asapattamasambādhaṁ, faultless, fearless, without tribulations.Akhalitamabhayaṁ nirupatāpaṁ.

This freedom from death has been realized by many;even today it can be obtainedby those who rationally apply themselves;but it’s impossible if you don’t try.”

Adhigatamidaṁ bahūhi, Amataṁ ajjāpi ca labhanīyamidaṁ; Yo yoniso payuñjati, Na ca sakkā aghaṭamānena”.

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

So said Sumedhā,lacking delight in conditioned things.Soothing Anīkaratta,Sumedhā cast her hair on the ground.

Evaṁ bhaṇati sumedhā, Saṅkhāragate ratiṁ alabhamānā; Anunentī anikarattaṁ, Kese ca chamaṁ khipi sumedhā.

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

Standing up, Anīkarattaraised his cupped palms to her father and begged:“Let go of Sumedhā, so that she may go forth!She will see the truth of liberation.”

Uṭṭhāya anikaratto, Pañjaliko yācatassā pitaraṁ so; “Vissajjetha sumedhaṁ, Pabbajituṁ vimokkhasaccadassā”.

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

Released by her mother and father,she went forth, afraid of grief and fear.While still a trainee nun <j>she realized the six direct knowledges,along with the highest fruit.

Vissajjitā mātāpitūhi, pabbaji sokabhayabhītā; Cha abhiññā sacchikatā, aggaphalaṁ sikkhamānāya.

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

The extinguishment of the princesswas incredible and amazing;on her deathbed, she declaredher several past lives.

Acchariyamabbhutaṁ taṁ, Nibbānaṁ āsi rājakaññāya; Pubbenivāsacaritaṁ, Yathā byākari pacchime kāle.

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

“In the time of the Buddha Koṇāgamana,we three friends gave the giftof a newly-built dwellingin the SaṅghaSaṅghaEste término denota tanto: la «comunidad monástica» (comunidades de monjes y monjas budistas) en quienes los seguidores laicos toman refugio; como aquellos seguidores del Buddha, laicos u ordenados, que han alcanzado al menos la entrada en la corriente (ver sotāpanna), el primero de los senderos transcendentes (ver magga) que culmina en nibbāna. Recientemente en EE.UU., el término «sangha» se ha transformado para significar el sentido más amplio de «comunidad de seguidores en el sendero budista», aunque este uso no tiene base en el canon pali. El término parisā se usa en este sentido más amplio en los textos tempranos.Ver en el glosario’s monastery.

“Bhagavati koṇāgamane, Saṅghārāmamhi navanivesamhi; Sakhiyo tisso janiyo, Vihāradānaṁ adāsimha.

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

Ten times, a hundred times,a thousand times, ten thousand times,we were reborn among the gods,let alone among humans.

Dasakkhattuṁ satakkhattuṁ, Dasasatakkhattuṁ satāni ca satakkhattuṁ; Devesu uppajjimha, Ko pana vādo manussesu.

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

We were mighty among the gods,let alone among humans!I was queen to a king with the seven treasures—I was the treasure of a wife.

Devesu mahiddhikā ahumha, Mānusakamhi ko pana vādo; Sattaratanassa mahesī, Itthiratanaṁ ahaṁ āsiṁ.

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

That was the cause, that the origin, that the root,that was the acceptance of the dispensation;that first meeting culminated in extinguishmentfor one delighting in the teaching.

So hetu so pabhavo, Taṁ mūlaṁ sāva sāsane khantī; Taṁ paṭhamasamodhānaṁ, Taṁ dhammaratāya nibbānaṁ.

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

So say those who have faith in the wordsof the one unrivaled in wisdom.They’re disillusioned with any state of life,and being disillusioned they become dispassionate.”

Evaṁ karonti ye sadda- Hanti vacanaṁ anomapaññassa; Nibbindanti bhavagate, Nibbinditvā virajjantī”ti.

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