[6. Ekapiṇḍadāyikā1]

In the city, Bandhumatī,
there was a king2 named Bandhuma.3
I was [then] the wife of that king,
behaving in a certain way.4 (1) [46]

Gone off alone, having sat down,
I then reflected in this way:
“I’ve done no wholesome [deeds] that [I]
can take [and] go [when I have died]. (2) [47]

I have no doubt about the fact
that I’ll certainly go to hell,
blazingly hot, laden with grief,
of frightful form, [and] very cruel.” (3) [48]

After having approached the king,
I [then] spoke these words [to him]:
“O kṣatriyan, do give to me
one monk, [whom] I will [thenceforth] feed.” (4) [49]

That great king gave a monk to me,
with cultivated faculties.
After having taken his bowl,
I satisfied [him] with milk-rice.5 (5) [50]

Having filled [it] up with milk-rice,
I [applied some] scented ointment.
Covering it with [some] netting,
I closed [it] with a blue lotus.6 (6) [51]

Making that my object of thought7
for as long as [my] life [lasted],
bringing pleasure to [my] heart there,
I went to Tāvatiṃsa [then]. (7) [52]

I was fixed in the chief queen’s place
of thirty kings among the gods.
Whatever my mind wishes for
comes into being as desired. (8) [53]

I was fixed in the chief queen’s place
of twenty kings who turned the wheel.
With accumulated [merit,]
I transmigrated through lifetimes. (9) [54]

I am set free from every bond;
my substrata are gone away;8
all defilements are extinguished;
now there will be no more rebirth. (10) [55]

In the ninety-one aeons since
I gave that almsgiving back then,
I’ve come to know no bad rebirth:
that’s the fruit of food that’s begged for. (11) [56]

My defilements are [now] burnt up;
all [new] existence is destroyed.
Like elephants with broken chains,
I am living without constraint. (12) [57]

Being in Best Buddha’s presence
was a very good thing for me.
The three knowledges are attained;
[I have] done what the Buddha taught! (13) [58]

The four analytical modes,
and these eight deliverances,
six special knowledges mastered,
[I have] done what the Buddha taught! (14) [59]

Thus indeed Bhikkhunī Ekapiṇḍadāyikā spoke these verses.

The legend of Ekapiṇḍadāyikā Therī is finished.

  1. “One Ball [of Food] Donor”. BJTS reads Ekapiṇḍapātadāyikā, “Giver of one begged-for-alms-meal”

  2. lit., “a kṣatriyan”.

  3. “Kinsman,” according to my notes (ref?) also the name of the king-father of Vipassi Buddha

  4. BJTS reads ekajjhaṃ, “together [with the king] (?)”.

  5. lit., “the ultimate food.” See n. to Therāpadāna v. [28-29]

  6. BJTS reads vatthayugena, “with a pair of cloths”. Some PTS alt give mahāccholena, “a big piece of cloth”. The term mahānela is obscure, but used again in Therī-apadāna v. [79], below, where it more clearly refers to a blue lotus flower (perhaps through conflation with mahanel, or mānel, one of the Sinhala names for the blue lotus flower [uppala]). This translation follows the lead of BJTS Sinhala gloss, which in the case of v. [79] takes the term to be equivalent to the Sinhala mahanel.

  7. lit., “Remembering that as my object of sense.” Buddhist schematics thought one such sense-object (Sinhala aramuṇu) and in context, the meaning is clearly that she continued to think about that almsgiving for the rest of her life.

  8. upādikā, the foundations of defilement (kilesas).