[175] In the ninety-first aeon from the present, the Leader named Vipassī arose, lovely-eyed, seeing with insight into all dhammas.
Then I was born in a certain family in Bandhumatī; having heard the Dhamma of the Sage, I went forth into homelessness.
Greatly learned, a bearer of the Dhamma, endowed likewise with ready wit, a brilliant speaker too, and one who carried out the Conqueror's teaching—
giving talks on the Dhamma at that time, always for the welfare of the people, I passed away from there and was reborn in Tusita, possessed of glory.
In the thirty-first aeon from the present, the Conqueror Sikhī arose — like a crested flame, blazing over the world with his glory — the best of speakers.
Then too I went forth and, skilled in the Buddha's teaching, made the Conqueror's words shine; from there too I went to the heaven of the Thirty (tidiva).
In the thirty-first aeon from the present the Leader named Vessabhū arose, possessor of the great vehicle; then too I was just the same:
having gone forth, a bearer of the Dhamma, I made the Conqueror's teaching shine; and going to the delightful city of the gods (marupura), I enjoyed great happiness.
In this auspicious aeon Kakusandha arose, the supreme Conqueror, a tiger among men; then too I was just the same:
I went forth, and having made the Conqueror's teaching shine for as long as my life lasted, passing away from there I went to the heaven of the Thirty (tidasa) as though to my own dwelling.
In this very aeon the Leader Konāgamana arose, the best of speakers, supreme among all beings.
Then too, having gone forth in the dispensation of that Steadfast One (tādī), greatly learned, a bearer of the Dhamma, I made the Conqueror's teaching shine.
In this very aeon Kassapa arose, most excellent of sages, the refuge of the world, free from strife, gone to the end of death.
Having gone forth in the dispensation of that wise hero among men, I mastered the true Dhamma (saddhamma) and was assured in questioning;
of good virtue and conscientious, skilled in the three trainings (sikkhā), I gave many talks on the Dhamma for as long as I lived, O Great Sage.
By the ripening of that kamma and by my intentional resolves, abandoning the human body I went to Tāvatiṃsa.
And now, in my final existence, I was born in Giribbaja, supreme among cities, in the prosperous family of a wealthy merchant with a great store of jewels.
When the Leader of the World, accompanied by a thousand bhikkhus, extolled by the Thousand-eyed One, drew near to Rājagaha—
Tamed, together with the tamed former matted-hair ascetics (jaṭila),
freed, together with the freed,
with the colour of an ornament of siṅgī gold,
the Blessed One entered Rājagaha—
seeing that majestic power of the Buddha and hearing of the mass of his virtues, I made my mind (citta) confident in the Buddha and honored him, the one of great might.
And at a later time, in the presence of Dhammadinnā, I departed from home and went forth into homelessness.
Even as my hair was being cut I burned away the defilements (kilesa); having gone forth, in no long time I had mastered the whole teaching.
Then I taught the Dhamma in the gathering of a great multitude; and while the Dhamma was being taught there was a breakthrough to the Dhamma (dhammābhisamaya) for many thousands of living beings.
Having come to know of it, a yakkha, struck with amazement and full of confidence in me, went to Giribbaja [and proclaimed]:
"What, I ask, have the people of Rājagaha done? They sit about as though they had drunk mead — they who do not attend upon Sukkā as she teaches the deathless state (amataṃ padaṃ)!
"Yet that [Dhamma] — irresistible, unadulterated, full of nourishment — the wise, methinks, drink of it as wayfarers drink from a rain-cloud."
I have mastery of the supernormal powers (iddhi) and of the divine ear element; 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.
Knowledge (ñāṇa) of meaning, of dhamma, of language, and likewise of ready exposition arose in me, O Great Hero, in your presence.
My defilements have been burned away; all existences have been extirpated; like a she-elephant that has burst her tether, I dwell free of taints.
Welcome indeed has it been for me in the presence of the Best of Buddhas! 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) too, and the six superknowledges (abhiññā) have been realized; the Buddha's teaching has been done.
Thus indeed did the bhikkhunī Sukkā utter these verses.
The Apadāna of Sukkā Therī is concluded.
The Fifth Recitation Section (bhāṇavāra).
The Sixth: The Apadāna of Abhirūpanandā Therī (36)
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.