Six Modest Gifts

"In the city of Bandhumatī, there was a noble named Bandhumā; on the day of the full moon, he observed the fast-day.

At that time I was there, a water-jar slave-girl; seeing the army together with the king, I thought this then:

'Even the king, setting aside his kingdom, observes the fast-day; surely that deed bears fruit — the people are delighted.'

Having reflected carefully on my own wretchedness and poverty, having gladdened my own mind, I too observed the fast-day.

Having kept the fast-day within the dispensation of the Fully Awakened One, by that well-done deed, I went to the Thirty-Three.

There, a well-made mansion of mine rose a league high, furnished with a fine turreted chamber, adorned with a great seat.

A hundred thousand nymphs always attend me; surpassing the other gods, I always outshine them.

I became chief queen of sixty-four god-kings; I became chief queen of sixty-three wheel-turning monarchs.

With a golden complexion, I wandered through states of existence; everywhere I am foremost — this is the fruit of the fast-day.

Elephant-carriages, horse-carriages, chariots, and a palanquin — I obtain all of these — this is the fruit of the fast-day.

Ornaments of gold, of silver, and also of crystal, and of ruby too — I obtain all of them.

Silk and woolen garments, linen and cotton ones, and costly garments — I obtain all of them.

Food, drink, things to eat, garments and lodgings — I obtain all of these — this is the fruit of the fast-day.

Fine perfume and garlands, powder and ointment — I obtain all of these — this is the fruit of the fast-day.

A turreted chamber, a mansion, a pavilion, a multi-storied building, a cave — I obtain all of these — this is the fruit of the fast-day.

At seven years of age, I went forth into homelessness; before half a month had passed, I attained arahantship.

My defilements are burned away; every state of existence is demolished; all defilements are exhausted; there is now no further existence.

Ninety-one eons ago, when I did that deed then, I have not known a bad rebirth — this is the fruit of the fast-day."

Thus indeed did the nun Ekūposathikā speak these verses.

The past-life account of the Therī Ekūposathikā, the first.

"On the bank of the river Candabhāgā, I was then a kinnarī; I saw the god of gods, the bull among men, walking back and forth in meditation.

Having gathered a pine-flower, I gave it to the best of Buddhas; the great hero smelled the pine-flower with its heavenly fragrance.

Having received it, the Fully Awakened One Vipassī, guide of the world — the great hero smelled it, while I looked on.

Raising my joined palms in reverence, having paid homage to the best of two-footed beings, gaining confidence of my own mind, I then climbed the mountain.

Ninety-one eons ago, when I gave that flower then — I have not known a bad rebirth; this is the fruit of honoring the Buddha."

My defilements are burned away… the Buddha's teaching has been carried out. (closing formula as given in full in the Sumedhāvagga's first poem)

Thus indeed did the nun Saḷalapupphikā speak these verses.

The past-life account of the Therī Saḷalapupphikā, the second.

"In the city of Bandhumatī, I was a water-jar slave-girl; taking my portion, I would go as a water-carrier.

Seeing on the road an ascetic, his mind peaceful and composed, with a confident, glad mind, I gave three sweet dumplings.

By that well-done deed, and by my intention and resolve, for ninety-one eons I did not go to a bad rebirth.

Having brought about that fortune, I experienced it all; having given three sweet dumplings, I attained the unshakeable state."

My defilements are burned away… the Buddha's teaching has been carried out. (closing formula as in Poem 1 of the Sumedhāvagga)

Thus indeed did the nun Modakadāyikā speak these verses.

The past-life account of the Therī Modakadāyikā, the third.

"In the city of Haṁsavatī, I was then a young girl; my mother and father had gone off to their work.

With the sun at midday, I saw an ascetic walking along the street, and I set out a seat for him.

Having spread my seat with woolen rugs of various kinds, with a confident, glad mind, I said this:

'The ground is scorched and boiling, the sun stands at midday; no breezes blow, and it is just the time for me [to offer this].

This seat has been set out for your sake, great sage; out of compassion, please sit on my seat.'

The ascetic sat down there, well-tamed, pure of mind; taking his bowl, I gave him food just as it had been cooked.

By that well-done deed, and by my intention and resolve, having left the human body, I went to the Thirty-Three.

There, a well-made mansion of mine was fashioned from the merit of that seat, sixty leagues in height, thirty leagues across.

Couches of mine, of many kinds — of gold, of jewels, and also of crystal, and of ruby too.

Spread with cotton coverlets, and ones patterned with fine cloth, and soft fur-edged ones — my couches are well arranged.

Whenever I wish to travel, given over to joy and play, together with my finest couch, I go wherever I wish.

I became chief queen of eighty god-kings; I became chief queen of seventy wheel-turning monarchs.

Wandering from one existence to another, I obtain great wealth; there is no lack in my wealth — this is the fruit of that one seat.

I wander through only two states of existence, the divine and the human; I know no other existence — this is the fruit of that one seat.

I am born into only two kinds of families, noble or brahmin; of high family everywhere — this is the fruit of that one seat.

I know no displeasure, no distress of mind; I know no ugliness — this is the fruit of that one seat.

Nurses attend me — many hunchbacked ones, and maidservants; I pass from lap to lap — this is the fruit of that one seat.

Some bathe me and feed me, others always entertain me; others anoint me with perfume — this is the fruit of that one seat.

In a pavilion, or at the foot of a tree, as I dwell in an empty place, knowing my intention, a couch appears for me.

This is my last existence, my final one, now unfolding; even in this life, setting aside a kingdom, I went forth into homelessness.

A hundred thousand eons ago, when I gave that gift then — I have not known a bad rebirth; this is the fruit of that one seat."

Thus indeed did the nun Ekāsanadāyikā speak these verses.

The past-life account of the Therī Ekāsanadāyikā, the fourth.

"In the city of Haṁsavatī, I was then a wanderer; from park to park I roamed, in search of what is wholesome.

On a day of the waning moon, I saw the supreme Bodhi tree; gaining confidence of mind there, I sat at its foot.

Settling into a reverent mind, raising my joined palms to my head, expressing my joy, I thought this at that moment:

'If the Buddha, of immeasurable virtue, the peerless person — let him show me a wonder: let this Bodhi tree shine forth.'

As soon as I had reflected this, the Bodhi tree blazed up at that very moment; it became entirely made of gold; every direction shone with its light.

For seven days and nights I sat there at the foot of the Bodhi tree; when the seventh day came, I made an offering of lamps.

Surrounding my seat, five lamps blazed; until the sun rose, my lamps went on blazing.

By that well-done deed, and by my intention and resolve, having left the human body, I went to the Thirty-Three.

There, a well-made mansion of mine is called "Five Lamps" — sixty leagues in height, thirty leagues across.

Countless lamps burned around me there; as far as the god-realm extends, it shines with the light of lamps.

Sitting facing away, if I wish to see, I see everything with my own eye — above, below, and across.

As far as I wish to see beings in their good and bad destinations, nothing obstructs it — not trees, not mountains.

I became chief queen of eighty god-kings; I became chief queen of a hundred wheel-turning monarchs.

Whatever womb I was reborn into, whether divine or human, a hundred thousand lamps burn around me.

Passing from the god-world, I was conceived in a mother's womb; and while I lay in that womb, my eyes never closed.

A hundred thousand lamps, in keeping with my store of merit, blazed in the very room where I was born — this is the fruit of the five lamps.

Having arrived at my final existence, I turned my mind away from craving; I touched Nibbāna — the ageless, the deathless, the state of coolness.

At seven years of age I attained arahantship; the Buddha Gotama, recognizing my qualities, gave me full ordination.

In a pavilion, or at the foot of a tree, wherever I dwell in an empty place, a lamp always blazes for me — this is the fruit of the five lamps.

My divine eye is purified; I am skilled in concentration; having reached the very peak of the direct-knowledges — this is the fruit of the five lamps.

Every task completed, my work done, free of defilements — "Five Lamps," great hero, I bow to your feet, you who have vision.

A hundred thousand eons ago, when I made that lamp-offering then — I have not known a bad rebirth; this is the fruit of the five lamps."

My defilements are burned away… the Buddha's teaching has been carried out. (closing formula as in Poem 1 of the Sumedhāvagga)

Thus indeed did the nun Pañcadīpadāyikā speak these verses.

The past-life account of the Therī Pañcadīpadāyikā, the fifth.

"On the bank of the river Candabhāgā, I was then a kinnarī; I saw the stainless Buddha, the self-existent one, the unconquered.

With a mind full of confidence, glad-hearted, filled with joy, hands raised in reverence, I took a garland of reeds and honored the self-existent one.

By that well-done deed, and by my intention and resolve, having left the kinnarī body, I went to the Thirty-Three.

I became chief queen of thirty-six god-kings; whatever I wished for in my mind arose just as I desired.

I became chief queen of ten wheel-turning monarchs; having accumulated merit, I wandered on through states of existence.

Good is found in me; I went forth into homelessness; today I am worthy of veneration within the Sakyan son's dispensation.

Today, with a purified mind, my mind free from evil, all defilements are exhausted; there is now no further existence.

Ninety-four eons ago, when I honored the Buddha with that flower — I have not known a bad rebirth; this is the fruit of the reed garland."

My defilements are burned away… the Buddha's teaching has been carried out. (closing formula as in Poem 1 of the Sumedhāvagga)

Thus indeed did the nun Naḷamālikā speak these verses.

The past-life account of the Therī Naḷamālikā, the sixth.