[36. Abhirūpanandā1]
Ninety-one aeons ago the
Leader, whose name was Vipassi,
arose, the One Good to Look At,2
the One with Eyes for Everything. (1) [1246]
I was then in Bandhumatī,
born in a large clan, prosperous
[and] rich; beautiful and held dear,
I am worshipped3 by4 the people. (2) [1247]
Having approached the Great Hero,
Vipassi, Leader of the World,
hearing the Teaching, I went for
refuge [in] the Leader of Men. (3) [1248]
Having been restrained in morals,
when the Best Man5 reached nirvana,
I offered6 a gold umbrella
on top of the relic-stupa. (4) [1249]
I’m freely generous, moral
as long as life; fallen from there,
discarding [my] human body,
I went to Tāvatiṃsa [then]. (5) [1250]
In ten ways I was outshining
[all the] other [gods who lived there]:
through shapes [and] sounds [and] fragrances,
through tastes and the [things that I] touch, (6) [1251]
in terms of lifespan, complexion,
happiness and famousness too
[and] likewise through supreme power
I shone, having attained [those ten]. (7) [1252]
And now, in [my] final rebirth,
I’m born in Kapilavastu.7
I’m well-known [by the] name Nandā,
the Śākyan Khemaka’s daughter. (8) [1253]
The nickname8 “Very Beautiful”9
indicated my loveliness;10
when I had attained discretion,
[I’m] adorned with gorgeous beauty.11 (9) [1254]
Then there was a very big fight12
over me13 among the Śākyans.
Then [my] father had me ordained,
“don’t let the Śākyas be destroyed.”14 (10) [1255]
Going forth like that, having heard
that the Supreme Man hates15 beauty,
I did not approach [the Buddha,]
bring proud about my beauty. (11) [1256]
Not even going for advice,
I’m afraid to see the Buddha.
Then the Victor had me led to
his presence by means of a trick. (12) [1257]
Clever in the Path, [the Buddha]
made three [different] women appear
with forms like celestial nymphs:
[one] young, [one] diseased, [the third] dead. (13) [1258]
Seeing them, very moved, I was
freed from delighting in bodies.
I stood [there,] weary of being,
then the Leader said [this] to me: (14) [1259]
“Nandā, see this complex heap16 as
diseased, disgusting [and] putrid.
It is oozing and it’s dripping,
the delight of foolish people. (15) [1260]
With one-pointed focus, steadfast,
fix your mind on impurity.
Just as is this, so too is that;
just as is that, so too is this. (16) [1261]
Considering that in this way,
industrious by night and day,
you will see with your own wisdom,
having turned away in disgust.” (17) [1262]
Not delaying in that [purpose,]
thinking17 [it all] through thoroughly,
I saw this body as it is,
on the inside and the outside. (18) [1263]
Then I’m disgusted with bodies,
and inwardly free of passion;
not negligent, no longer yoked,
at peace, and [I’ve reached] nirvana. (19) [1264]
I’ve mastered the superpowers
[like] the “divine ear” element.
I’m also a master, Great Sage,18
of the knowledge in others’ hearts. (20) [1265]
I remember [my] former lives;
[my] “divine eye” is purified.
All the defilements are destroyed;
[I] will not be reborn again. (21) [1266]
In meaning and in the Teaching,
etymology and preaching,
[this] knowledge of mine was produced
in your presence, O Great Hero. (22) [1267]
My defilements are [now] burnt up;
all [new] existence is destroyed.
Like elephants with broken chains,
I am living without constraint. (23) [1268]
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! (24) [1269]
The four analytical modes,
and these eight deliverances,
six special knowledges mastered,
[I have] done what the Buddha taught! (25) [1270]
Thus indeed the bhikkhunī Abhirūpanandā spoke these verses.
The legend of Abhirūpanandā Therī19 is finished
“Very Beautiful Joy,” an historical nun, DPPN I:143. On these various “Joys” (of whom Malalasekera’s designations may need further work) see above, the first note to Therī-apadāna #25.↩
ccharunayano↩
reading pūjanīyā with BJTS for PTS sajanassā↩
lit., of (gen. pl.), lit., “the people’s object to be worshipped”↩
nibbute ccha naruttame↩
lit., “did pūjā”↩
kapilavhaye, lit., “in the [city] named for Kapila”↩
reading upapadaṃ (in the sense of “epithet”) with BJTS for PTS uppādaŋ (“birth” “omen”), which breaks meter.↩
abhirūpaŋ↩
reading me kantisūcchakaṃ with BJTS for PTS m’ ekaŋ ti sūcchakaŋ (?)↩
reading rūpalāvaññabhusitā with BJTS for PTS rūpavaṇṇavibhusitā, which however has much the same meaning.↩
or debate: vivādo↩
reading tadā mamatthaṃ (“for my sake,” i.e., over who will marry me) with BJTS for PTS Idaŋ me-m’ atthe (“this for the sake of me”?)↩
i.e., everyone wants Nandā so badly that the end result will be the ruin of the whole clan; her father takes her out of the competition to avoid the conflict it will generate↩
reading rūpadessiṃ naruttamaṃ with BJTS for PTS rūpadassiŋ (alt. dassana), “beautiful looking supreme man”↩
samussayaŋ, “conglomeration,” i.e., the body↩
or “dwelling” “practicing” “living” (BJTS: viharantyā’dha yoniso)↩
reading mahāmune (voc.) with BJTS for PTS tadā muni (“Then the Sage [nom.];” PTS alt. tadā mune, “Then, O Sage”)↩
this is the BJTS reading for PTS bhikkhunī Abhirūpanandā↩