[32. Eighty-Four Thousand Brahmin Maiden Buddhist Nuns1]
O Great Sage,2 in your city are
eighty-four thousand [young women,]
with [very] tender hands [and] feet,
who have been born in brahmin clans. (1) [1116]
O Great Sage,3 in your city are
many maidens from every land,4
born in Vaiśya and Śudra clans,
and gods, snake[-gods] and kinnaras. (2) [1117]
Some of them [already] went forth;
many have insight into truth;
the gods, kinnaras and snake[-gods]
will enjoy5 [this] in the future. (3) [1118]
Experiencing every fame,
achieving every achievement,
[those who’ve] obtained pleasure in you
will enjoy [it] in the future. (4) [1119]
And6 we’re the daughters of brahmins,
who have been born in brahmin clans.
Out of our desire,7 Great Sage,
we worship [your] feet, Eyeful One. (5) [1120]
All existences have been reached,8
cravings are torn out by the roots;
latent tendencies are cut off,
merit[-based] aggregates broken. (6) [1121]
All pasture in meditation,9
likewise have mastered altered states;10
we will always live delighting
in the Teaching through altered states.11 (7) [1122]
The ties to being, ignorance,
the aggregates, too, are cast off.
We’re born, O Leader, having gone
on the path very hard to see. (8) [1123]
“For a long time you have been my12
servants, doing what’s to be done.
Cutting off the doubts of many,
may you all go to nirvana.” (9) [1124]
Having worshipped the Sage’s feet,
they performed [their] superpowers.13
Some are showing [very bright light,]
and after that making [it] dark. (10) [1125]
They are showing the moon [and] sun,
and the [great] ocean with [its] fish;
they’re showing Mount Meru and the
Coral Tree14 [in heaven,] girdled. (11) [1126]
Through superpower they’re showing
Tāvatiṃsa and Yāma spheres,
Tusitā [and] Nimmitā gods,
[and] the Vasavatti great lords. (12) [1127]
Some are showing the Brahmā [gods]
and a very costly walkway;
making [themselves] look like15 Brahmā,
they preach the Dhamma that’s empty.16 (13) [1128]
Doing varied transformations,
showing Buddha17 superpowers,
they all demonstrated [their] strength,
[then they] worshipped the Teacher’s feet. (14) [1129]
We’ve mastered the superpowers
[like] the “divine ear” element.
We’re also the masters, Great Sage,
of the knowledge in others’ hearts. (15) [1130]
We remember [our] former lives;
[our] “divine eye[s]” are purified.
All the defilements are destroyed;
[we] will not be reborn again. (16) [1131]
In meaning and in the Teaching,
etymology and preaching,
[this] knowledge of ours was produced
in your presence, O Great Hero.18 (17) [1132]
Our19 meeting with [all] the Buddhas,
the World-Lords, was displayed [to you];
our extensive service [to them]
was for the sake of you, Great Sage. (18) [1133]
O Sage, recall the good karma,
which formerly [was done] by us;
[that] merit was heaped up by us
for the sake of you, Great Hero. (19) [1134]
One hundred thousand aeons hence
Padumuttara was the Sage.20
The city named Haṃsavatī
was the home of [that] Buddha’s clan. (20) [1135]
The Ganges River always flows
past the gate of Haṃsavatī.
Buddhist monks are troubled by the
river, unable to21 proceed. (21) [1136]
A day, [then] two, and then [it’s] three,
after that a week, [next] a month,
then fully four months [might pass for
those monks], unable to22 proceed. (22) [1137]
Then the future Buddha23 was a
local leader,24 named Jaṭila.
Seeing [those] stranded Buddhist monks
he made25 a bridge on the river.26 (23) [1138]
Then, with a hundred thousand [spent,]
the bridge on the river made, he27
made a monastery for the
Assembly on the nearer bank. (24) [1139]
The women as well as the men,
from clans of high [and] low status,
provided28 [funds for] equal shares
in his bridge and monastery. (25) [1140]
We and the other women [too,]
in the city and countrysides,
who had minds that were very clear,
were [rightful] heirs of that karma. (26) [1141]
Women [and] men29 and boys [as well,]
and also numerous young girls,
[joined together] to spread [clean] sand,
for his bridge and monastery. (27) [1142]
Sweeping the roadway, making flags,
plantain-banners,30 pots of plenty,31
and having honored the Teacher
with incense, cunnam and garlands, (28) [1143]
having made the monastery
and the bridge, inviting the Guide,
after giving extensive alms,
he32 aspired to Awakening.33 (29) [1144]
Padumuttara, Great Hero,
Crosser-Over34 of all that breathe,
the Great Sage made35 [his] thanksgiving
to [bodhisattva] Jaṭila:36 (30) [1145]
“Undergoing life after life,
when one hundred thousand [aeons]
have passed, [in] the “lucky” aeon,
he will attain Awakening. (31) [1146]
These men and women who’ve arranged
by hand37 what work was to be done,
will all in futures38 yet to come
be [born together] face-to-face.39 (32) [1147]
As the result of that karma,
[done] with intention and resolve,
reborn in heavens of the gods,
they will [all] be your attendants.”40 (33) [1148]
Transmigrating life after life,
a long time we experienced41
countless [years of] divine pleasure
and countless [such] human [rebirths]. (34) [1149]
For one hundred thousand aeons,
well-done karma’s attainment, we’re
tender girls among men; likewise
in the superb city of gods. (35) [1150]
Beautiful, wealthy and famous,
and also praised and respected,
we are constantly receiving
[that] well-done karma’s attainment. (36) [1151]
When [our] last rebirth was attained,
we are born42 in a brahmin clan,
with [very] tender hands [and] feet,
in the home of the Śākyan prince.43 (37) [1152]
We are never44 seeing the earth
when it is undecorated,
[and] we do not see muddy roads
[when they] have not been cleaned,45 Great Sage. (38) [1153]
When we were living in the house,
we were respected all the time;
they’re always bringing everything,
through the strength of our past karma.46 (39) [1154]
After abandoning [our] homes,
going forth into homelessness,
we have crossed the road of rebirth;47
we have become free of passion.48 (40) [1155]
All the time they are bringing us
monastic robes and alms to eat,
requisites [as well as] lodgings,
by the thousands and more and more.49 (41) [1156]
Our defilements are [now] burnt up;
all [new] existence is destroyed.
Like elephants with broken chains,
we are living without constraint. (42) [1157]
Being in Best Buddha’s presence
was a very good thing for us.
The three knowledges are attained;
[we have] done what the Buddha taught! (43) [1158]
The four analytical modes,
and these eight deliverances,
six special knowledges mastered,
[we have] done what the Buddha taught! (44) [1159]
Thus indeed Eighty-Four Thousand Brahmin Maiden Buddhist Nuns spoke these verses.
The legend of Eighty-Four Thousand Brahmin Maiden Buddhist Nuns is finished
BJTS reads “The Apadāna of Brahmin Maiden Buddhist Nuns”↩
reading mahāmune with BJTS (and PTS alt.) for PTS mahāmuni↩
reading mahāmune with BJTS (and PTS alt.) for PTS mahāmuni↩
ˆcchatuddīpā, lit., “from the four continents,” that is, from the entire world↩
here PTS reads phusissanti, BJTS bhujjhissanti; both read bhujjhissanti in the following verse↩
tu, or “but”↩
pekkato no, perhaps “when we long for [or see]”↩
upāgatā bhavā sabbe↩
samādhigoccharā sabā↩
samāpattī vasī tathā, lit., “master with the attainments” (especially the eight jhānas or “altered states” experienced as states of awareness and/or levels of reality in meditation)↩
jhānena dhammaratiyā viharissāma no sadā↩
reading mamaṃ with BJTS for PTS mayaŋ (“we”)↩
katvā iddhivikubbanaŋ, lit., “having done transformations through [their] superpowers”↩
in Indra/Śakra’s heaven↩
or “conjuring up the appearance of”↩
cf. below, [980]↩
lit., “to the Teacher”↩
here as elsewhere, reading the voc. mahāmunue with BJTS (and PTS alt.) for PTS mahāmuni↩
reading no with BJTS (and the parallel instance of this verse below, at [1063]) for PTS tehi (“by them”)↩
mahāmuni, lit., “the Great Sage”↩
lit., “they are not receiving” “they are not getting”↩
lit., “they are not receiving” “they are not getting”↩
sattasāro, lit., “essence (or pith) of beings;” I follow BJTS Sinhala gloss in taking this as “bodhisattva”. Jaṭila (a.k.a. Jaṭika) is mentioned as a rebirth precursor of Gotama Buddha in the nidāna-kathā (J.i.37) and Buddhavaṃsa (xi.11), and called a “provincial governor” (Malalasekera’s understanding of mahāraṭṭhiya; in the present Apadāna text raṭṭhika [“rustic”]); see DPPN I: 931↩
raṭṭhiko, lit., “countryman”. Sinh. gloss rǟṭiyek, “a guy from the country” (raṭavāsī) or a district official;” the Pāli likewise can mean “a man of the country” either in the sense of “someone from the country” or “an official of the country”↩
kārayi, lit., “he caused to be built”↩
reading setuṃ gaṅgāya with BJTS for PTS setuno satta (?)↩
reading kārayi with BJTS for PTS [a]kārayiŋ (“I made”)↩
lit., “did”↩
reading purisā with BJTS (and PTS alt.) for PTS pumā↩
kadalī, lit., “plantains,” see RD s.v., banners in the shape of or made of banana leaves.↩
reading puṇṇaghāṭe with BJTS for PTS °[uṇṇakuṭa (“full huts”)↩
reading abhipatthayi with BJTS (and, misspelled, PTS alt.) for PTS abhipatthayiŋ (“I aspired”)↩
sambodhiŋ abhipatthayi, i.e., he (renewed) his aspiration to become a Buddha, as he is said to have done in the presence of all the Buddhas since Dīpaṅkara.↩
tārako↩
reading anumodaniyaṃ ‘kāsi with BJTS for PTS anumodanīyaŋ kāsi-jaṭtilassa (“I gave thanks to Jaṭila from Benares [or, Miss Lilley seems to be thinking in her lack of capitalization, “I gave thanks to the matted-hair ascetic (jaṭilassa) from Benares”)↩
reading ‘kāsi jaṭilassa with BJTS for PTS kāsi-jaṭilassa, see previous note↩
reading ye keci hatthaparikammaṃ with BJTS for PTS Keci hatthapadaŋ (“Some, hand [and] foot”)↩
lit., “in the future” (singular)↩
sammukhā, i.e. “together”↩
tuyham, presumably addressing the bodhisattva↩
reading anubhontī cchiraṃ kālaṃ with BJTS for PTS tuyhaŋ vo paricchāre ccha (“and all of you will attend on you”)↩
reading jātāmha with BJTS for PTS ajātā (“[we are] unborn;” worse is alt. ajāto “he is unborn”)↩
°putta° lit., “son”↩
lit., “all the time we are not…”↩
reading cchikkhallabhūmimasucchiṃ with BJTS for PTS cchikkhallabhūmiŋ gamanaŋ (“going on muddy roads”)↩
reading pubbakammabalena no with BJTS for PTS pubbakammaphalan tato (“after the fruit of previous karma”)↩
saŋsārapatha-nittiṇṇā↩
reading vītarāgā bhavāmase with BJTS (and PTS alt.) for PTS n’atthi dāni punabbhavo (“now there will be no more rebirth”)↩
tato tato↩