[173]
In the city of Aruṇavatī there was a khattiya (warrior-noble) named Aruṇa;
I was the wife of that king; I tell of a certain [occasion].
Gone into seclusion and seated there, I then thought thus:
"There is no wholesome deed done by me to take along when I must go.
Surely I shall go to hell (niraya) — greatly scorching, bitter,
dreadful in aspect, utterly savage; herein I have no doubt."
Having thought thus, and having gladdened my mind,
I approached the king and spoke these words:
"We women, Your Majesty, are not men.
Give me one ascetic (samaṇa), O khattiya; I shall feed him."
Then the king gave me an ascetic whose faculties were developed;
taking his bowl, I filled it with the most excellent food.
Having filled it with the most excellent food, together with fragrant unguent,
and covered it with a great cloth, I gave it with a delighted mind.
Through that deed well done, and through my volitions and aspirations,
on abandoning the human body I went to Tāvatiṃsa.
Of a thousand deva-kings I held the rank of chief queen;
of a thousand wheel-turning monarchs (cakkavatti) I held the rank of chief queen;
[and there was] extensive regional sovereignty, incalculable by counting,
and much else of many kinds — thence the fruit of that deed.
My complexion was like that of the blue lotus (uppala); I was a woman surpassing in form, fair to behold,
perfect in every limb, nobly born, bearing radiance.
When my final existence came round, I was born in the Sākiya family;
I was the foremost of the thousand women of Suddhodana's son.
Grown disenchanted with the house, I went forth into homelessness;
before the seventh night had come, I attained the four truths.
Robes and almsfood (piṇḍapāta), requisites and lodging —
I am unable to measure them: this is the fruit of the almsfood.
O Sage, that former wholesome deed of mine which you recall —
much, O Great Hero, was relinquished by me for your sake.
In the thirty-first aeon from now I gave that gift;
[since then] I know of no bad destination: this is the fruit of the almsfood.
I know only two destinations — the state of devas and then the human;
I know no other destination: this is the fruit of the almsfood.
I know only high families, opulent and of great wealth;
I know no other family: this is the fruit of the almsfood.
Having wandered on through existence after existence, impelled by the bright root [of merit],
I see nothing displeasing: this is the fruit of gladness (somanassa).
I have mastery in the psychic powers (iddhi) and in the divine ear-element (dibbasotadhātu);
I have mastery of the knowledge penetrating the minds of others (cetopariyañāṇa), O Great Sage.
I know my former abodes (pubbenivāsa); the divine eye (dibbacakkhu) has been purified;
all taints (āsava) are utterly destroyed; now there is no renewed existence.
In meaning, in dhamma, in language, and likewise in perspicuity,
knowledge (ñāṇa) arose for me, O Great Hero, in your presence.
My defilements (kilesa) have been burned away; all existences have been rooted out;
like a she-elephant that has burst her bonds, I dwell without taints.
Welcome indeed was my coming into the presence of the Best of Buddhas!
The three true knowledges (vijjā) have been attained; the Buddha's teaching has been done.
The four analytical insights (paṭisambhidā) and these eight liberations (vimokkha) as well,
the six superknowledges (abhiññā), have been realized; the Buddha's teaching has been done.
Thus indeed did the bhikkhunī Uppaladāyikā speak these verses in the presence of the Blessed One.
The apadāna of the therī Uppaladāyikā is concluded.
The Fourth: The Apadāna of the Therī Siṅgālamātā (34)
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.