[148] In the city of Aruṇavatī there was a khattiya (noble of the warrior caste) named Aruṇa;
I was the wife of that king, and I was stringing garlands.
Taking seven garlands — uppala (blue-lotus) blossoms of heavenly fragrance —
and sitting in the excellent palace, I thought thus at that very moment:
"What are these garlands to me, set upon my head?
Better for me that they be offered up upon the knowledge (ñāṇa) of the best of Buddhas."
Awaiting the Sambuddha, I sat down near the door:
"When the Sambuddha comes, I shall worship the Great Sage."
Like a kakudha tree in radiant splendor, like a maned lion, king of beasts,
the Victor came along the street together with the Saṅgha of bhikkhus.
Seeing the radiance of the Buddha, delighted, my heart stirred with awe,
before I had even reached the door I worshipped the best of Buddhas.
The seven uppala flowers, spread wide across the sky,
forming a canopy, held their place above the Buddha's head.
With exultant mind (citta), glad, thrilled with joy, my palms joined in reverence,
having made my mind serenely confident therein, I went to Tāvatiṃsa.
They bore a canopy of great blue lotus above my head;
a divine fragrance wafted forth — this is the fruit of the seven uppalas.
At times, when I was being escorted forth by my company of kinsfolk,
then, over the whole extent of my retinue, the great blue-lotus canopy was borne.
I held the rank of chief queen (mahesī) to seventy deva-kings;
sovereign everywhere, I wandered on from existence to existence.
I held the rank of chief queen to sixty-three wheel-turning monarchs (cakkavatti);
all conformed to me; mine was a word that was heeded.
My complexion was that of the uppala itself, and its fragrance too wafted from me;
I know of no bad destination — this is the fruit of worship of the Buddha.
Skilled in the bases for success (iddhipāda), delighting in the development of the factors of awakening (bojjhaṅga),
attained to perfection in the superknowledges (abhiññā) — this is the fruit of worship of the Buddha.
Skilled in the establishments of mindfulness (satipaṭṭhāna), with concentration (samādhi) and jhāna as my resort,
devoted to the right exertions (sammappadhāna) — this is the fruit of worship of the Buddha.
My energy (viriya) was the beast that bore the yoke, conveying me on to security from bondage (yogakkhema);
with all taints (āsava) utterly destroyed, there is now no renewed existence.
In the thirty-first aeon (kappa) from now I offered that flower in worship;
I know of no bad destination — this is the fruit of worship of the Buddha.
My defilements (kilesa) have been burnt away; all existences have been extirpated;
like a she-elephant that has burst her bonds, I dwell free of taints.
Welcome indeed was my coming into the presence of my Buddha;
the three true knowledges (vijjā) have been attained; the Buddha's teaching has been done.
The four analytic insights (paṭisambhidā), and these eight liberations (vimokkha) as well,
the six superknowledges have been realized; the Buddha's teaching has been done.
Thus indeed did the bhikkhunī Sattauppalamālikā speak these verses.
The Apadāna of Sattauppalamālikā Therī is concluded.
The Ninth: the Apadāna of Pañcadīpikā Therī (9)
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.