[161]
The Conqueror (jina) named Padumuttara, gone to the far shore of all dhammas, the Leader, arose one hundred thousand kappas from now.
At that time I was born at Haṃsavatī in a merchant's family aglow with many kinds of gems, and I was endowed with great happiness.
Having approached that Great Hero, I heard the supreme Dhamma; then, confidence having arisen in me, I went to the Conqueror for refuge.
Then the greatly compassionate Leader Padumuttara established a lovely bhikkhunī [in the place] "foremost of those of quick direct knowledge (khippābhiññā)."
Hearing that, I was gladdened; and having given a gift to the Great Sage and bowed down with my head at his feet, I aspired to that position.
The Great Hero gave his blessing: "Good lady (bhadde), all that you have aspired to will succeed; be happy and at peace.
"One hundred thousand kappas from now, arisen in the family of Okkāka, there will be in the world a Teacher, Gotama by name.
"An heir in his dhammas, a true-born [child] fashioned by the Dhamma, she will be the Teacher's disciple named Bhaddā Kuṇḍalakesā."
Through that deed (kamma) well done, and through intention and aspiration, on abandoning the human body I went to Tāvatiṃsa.
Passing away thence, I went to Yāma; from there I went to Tusita; from there to Nimmānarati; then I went to the city of Vasavattī.
Wherever I was reborn, by the impetus of that kamma, in each of those very places I exercised the chief queenship of kings.
Passing away thence, among human beings I exercised the chief queenship of wheel-turning monarchs (cakkavatti) and of kings of regions.
Having enjoyed prosperity among devas and among humans, happy everywhere, I wandered on through many kappas.
In this auspicious kappa arose Kassapa by name, kinsman of Brahmā, of great renown, best of speakers.
The attendant of the Great Sage at that time was the lord of men, the king of Kāsi, Kikī by name, in Bārāṇasī, supreme among cities.
I was his fourth daughter, widely known as Bhikkhudāsī; having heard the Dhamma of the foremost Conqueror, I chose the going forth.
Our father did not permit us; so then, right at home, we practiced unwearied for twenty thousand years —
the seven daughters, princesses established in comfort, delighting in attendance on the Buddha, rejoicing, [keeping] the maidenly holy life (komāri-brahmacariya):
Samaṇī and Samaṇaguttā, Bhikkhunī, Bhikkhudāsikā, Dhammā and Sudhammā, and Saṅghadāsikā the seventh;
[now we are] Khemā and Uppalavaṇṇā, Paṭācārā, and I who was [the fourth] then, Kisāgotamī, Dhammadinnā — and Visākhā is the seventh.
Through those deeds well done, and through intention and aspiration, on abandoning the human body I went to Tāvatiṃsa.
And now, in my final existence, I was born in Giribbaja, supreme among cities, in a prosperous merchant's family. When I stood in [the flower of] youth,
seeing a robber being led out to execution, I fell in love with him there; and my father, having freed him from execution with a thousand [pieces],
gave me to him, having come to know my mind. Toward him I was trusting, exceedingly loving, and devoted to his good.
But he — a foe to me — out of greed for my ornaments, [on pretext of] conveying the votive offering, led me to Robbers' Cliff on the mountain and plotted my murder.
Then, saluting Sattuka with hands reverently joined, protecting my own life, I spoke these words:
"This golden armlet, and pearls and beryls in plenty — take it all, good sir, and proclaim me your slave-woman."
[He replied:] "Lay them aside, fair one; do not lament so much. I do not recall ever having come to the forest without slaying."
[I said:] "For as long as I can remember myself, since first I reached years of discretion, I have known no other man dearer than you.
"Come, I will embrace you and, circling you rightwise, pay you homage; never again will there be a coming together of me and you.
"Not in every case is it the man who is wise; a woman too is wise, discerning in this matter and that.
"Not in every case is it the man who is wise; a woman too is wise, one who thinks a matter through swiftly."
How lightly indeed, how quickly, I contrived [a plan] serving many ends! Then — with mind full and intent — I slew Sattuka.
Whoever does not quickly awaken to the matter that has arisen — that dull-witted one is slain, like the robber in the mountain gorge;
but whoever awakens right quickly to the matter that has arisen is freed from the press of foes, as I then from Sattuka.
Then, having hurled Sattuka down the mountain crag, I went into the presence of the white-robed [ascetics] and went forth [among them].
And then, when I had gone forth, they plucked out all my hair with tweezers and expounded their doctrine (samaya) without pause.
Having learned it, sitting alone, I was pondering that doctrine, [when] a dog, having seized a severed human hand,
dropped it close by me and departed; and seeing [it] lying there teeming with maggots, I obtained a sign (nimitta).
Then, rising up, deeply stirred, I questioned my fellow practitioners; they said, "The Sakyan bhikkhus understand that matter."
Resolved to ask about that matter, I approached the Buddha's disciples; taking me with them, they went into the presence of the supreme Buddha.
He, the Leader, taught me the Dhamma — the aggregates (khandha), the sense bases (āyatana), and the elements (dhātu) — as foul (asubha), impermanent, suffering (dukkha), and non-self (anattā).
Having heard his Dhamma, I purified the eye of Dhamma (dhammacakkhu); then, having understood the true Dhamma (saddhamma), [I asked for] the going forth and full ordination.
Being entreated, the Leader then said, "Come, Bhaddā!" Then, fully ordained, I saw a little water.
Through [the water for] washing the feet, knowing it as subject to rise and passing, I reflected then: "Even so are all conditioned things (saṅkhārā)."
Then my mind (citta) was liberated, altogether, through not clinging; then the Conqueror appointed me foremost of those of quick direct knowledge.
I am master of the spiritual powers (iddhi) and of the divine ear element; I know the minds of others — I am a doer of the Teacher's instruction.
I know my former abodes; the divine eye has been purified; having exhausted all taints (āsava), I am purified, thoroughly stainless.
The Teacher has been served by me, the Buddha's teaching has been done; the heavy burden has been laid down, the conduit to existence (bhavanetti) has been rooted out.
The goal for whose sake I went forth from home into homelessness — that goal has been attained by me: the destruction of all fetters (saṃyojana).
In meaning, in doctrine, and in language, and likewise in ready exposition, my knowledge (ñāṇa) is vast and pure — through the power of the supreme Buddha.
My defilements (kilesa) have been burned away; all existences have been rooted out; like a she-elephant that has burst her bond, I dwell without taints.
Welcome indeed was my coming into the presence of the supreme Buddha! The three true knowledges (vijjā) have been attained; the Buddha's teaching has been done.
The four analytical knowledges (paṭisambhidā), and these eight liberations (vimokkha) as well, the six direct knowledges (chaḷabhiññā) have been realized; the Buddha's teaching has been done.
Thus indeed did the bhikkhunī Bhaddā Kuṇḍalakesā utter these verses.
The Apadāna of the Therī Kuṇḍalakesī is concluded.
The Apadāna of the Therī Kisāgotamī, the second (22)
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.