Sumedhā

450 In Mantāvatī city, Sumedhā,
the daughter of King Koñca’s chief queen,
was converted by those
who practice the Buddha’s teaching.

451 She was virtuous, a brilliant speaker,
learned, and trained in the Buddha’s instructions.
She went up to her mother and father and said:
“Pay heed, both of you!

452 I delight in extinguishment!
No life is eternal, not even that of the gods;
what then of sensual pleasures, so hollow,
offering little gratification and much anguish.

453 Sensual pleasures are bitter as the venom of a snake,
yet fools are infatuated by them.
Sent to hell for a very long time,
they are beaten and tortured.

454 Those who grow in wickedness
always sorrow in the underworld due to their own bad deeds.
They’re fools, unrestrained in body,
mind, and speech.

455 Those witless, senseless fools,
obstructed by the origin of suffering,
are ignorant, not understanding the noble truths
when they are being taught.

456 Most people, mum, ignorant of the truths
taught by the excellent Buddha,
look forward to the next life,
longing for rebirth among the gods.

457 Yet even rebirth among the gods
in an impermanent state is not eternal.
But fools are not scared
of being reborn time and again.

458 Four lower realms and two other realms
may be gained somehow or other.
But for those who end up in a lower realm,
there is no way to go forth in the hells.

459 May you both grant me permission to go forth
in the dispensation of him of the ten powers.
Living at ease, I shall apply myself
to giving up rebirth and death.

460 What’s the point in hope, in a new life,
in this useless, hollow body?
Grant me permission, I shall go forth
to make an end of craving for a new life.

461 A Buddha has arisen, the time has come,
the unlucky moment has passed.
As long as I live I’ll never betray
my ethical precepts or my celibate path.”

462 Then Sumedhā said to her parents:
“So long as I remain a lay person,
I’ll refuse to eat any food,
until I’ve fallen under the sway of death.”

463 Upset, her mother burst into tears,
while her father, though grieved,
tried his best to persuade her
as she lay collapsed on the longhouse roof.

464 “Get up child, why do you grieve so?
You’re already betrothed to be married!
King Anīkaratta the handsome
is in Vāraṇavatī: he is your betrothed.

465 You shall be the chief queen,
wife of King Anīkaratta.
Ethical precepts, the celibate path—
going forth is hard to do, my child.

466 As a royal there is command, wealth, authority,
and the happiness of possessions.
Enjoy sensual pleasures while you’re still young!
Let your wedding take place, my child!”

467 Then Sumedhā said to him:
“Let this not come to pass! Existence is hollow!
I shall either go forth or die,
but I shall never marry.

468 Why cling to this rotting body so foul,
stinking of fluids,
a horrifying water-bag of corpses,
always oozing, full of filth?

469 Knowing it like I do, what’s the point?
A carcass is vile, smeared with flesh and blood,
food for birds and swarms of worms—
why have we been given it?

470 Before long the body, bereft of consciousness,
is carried out to the charnel ground,
to be tossed aside like an old log
by relatives in disgust.

471 When they’ve tossed it away in the charnel ground,
to be eaten by others, your own parents
bathe themselves, disgusted;
what then of people at large?

472 They’re attached to this hollow carcass,
this mass of sinews and bone;
this rotting body
full of saliva, tears, feces, and pus.

473 If anyone were to dissect it,
turning it inside out,
the unbearable stench
would disgust even their own mother.

474 Properly examining
the aggregates, elements, and sense fields
as conditioned, rooted in birth, suffering—
why would I wish for marriage?

475 Let three hundred sharp swords
fall on my body everyday!
Even if the slaughter lasted 100 years
it’d be worth it if it led to the end of suffering.

476 One who understands the Teacher’s words
would put up with this slaughter:
‘Long for you is transmigration
being killed time and time again.’

477 Among gods and humans,
in the realm of animals or that of demons,
among the ghosts or in the hells,
endless killings are seen.

---

478 The hells are full of killing,
for the corrupt who have fallen to the underworld.
Even among the gods there is no shelter,
for no happiness excels extinguishment.

479 Those who are committed to the dispensation
of him of the ten powers attain extinguishment.
Living at ease, they apply themselves
to giving up rebirth and death.

480 On this very day, dad, I shall renounce:
what’s to enjoy in hollow riches?
I’m disillusioned with sensual pleasures,
they’re like vomit, made like a palm stump.”

481 As she spoke thus to her father,
Anīkaratta, to whom she was betrothed,
approached from Vāraṇavatī
at the time appointed for the marriage.

482 Then Sumedhā took up a knife,
and cut off her hair, so black, thick, and soft.
Shutting herself in the longhouse,
she entered the first absorption.

483 And as she entered it there,
Anīkaratta arrived at the city.
Then in the longhouse, Sumedhā
well developed the perception of impermanence.

484 As she investigated in meditation,
Anīkaratta quickly climbed the stairs.
His limbs adorned with gems and gold,
he begged Sumedhā with joined palms:

485 “As a royal there is command, wealth, authority,
and the happiness of possessions.
Enjoy sensual pleasures while you’re still young!
Sensual pleasures are hard to find in the world!

486 I’ve handed royalty to you—
enjoy riches, give gifts!
Don’t be sad;
your parents are upset.”

487 Sumedhā, having no use for sensual pleasures,
and having done away with delusion, spoke right back:
“Do not take pleasure in sensuality!
See the danger in sensual pleasures!

488 Mandhātā, king of four continents,
foremost in enjoying sensual pleasures,
died unsated,
his desires unfulfilled.

489 Were the seven jewels to rain from the sky
all over the ten directions,
there would be no sating of sensual pleasures:
people die insatiable.

490 Like a butcher’s knife and chopping block,
sensual pleasures are like a snake’s head.
They burn like a fire-brand,
they resemble a skeleton.

491 Sensual pleasures are impermanent and unstable,
they’re full of suffering, a terrible poison;
like a hot iron ball,
the root of misery, their fruit is pain.

492 Sensual pleasures are like fruits of a tree,
like lumps of meat, painful,
they trick you like a dream;
sensual pleasures are like borrowed goods.

493 Sensual pleasures are like swords and stakes;
a disease, a boil, misery and trouble.
Like a pit of glowing coals,
the root of misery, fear and slaughter.

494 Thus sensual pleasures have been explained
to be obstructions, so full of suffering.
Please leave! As for me,
I have no trust in a new life.

495 What can someone else do for me
when their own head is burning?
When stalked by old age and death,
you should strive to destroy them.”

496 She opened the door
and saw her parents with Anīkaratta,
sitting crying on the floor.
And so she said this:

497 “Transmigration is long for fools,
crying again and again at that with no known beginning—
the death of a father,
the killing of a brother or of themselves.

498 Remember the ocean of tears, of milk, of blood—
transmigration with no known beginning.
Remember the bones piled up
by beings transmigrating.

499 Remember the four oceans
compared with tears, milk, and blood.
Remember bones piled up high as Mount Vipula
in the course of a single eon.

500 Transmigration with no known beginning
is compared to this broad land of India;
if divided into lumps the size of jujube seeds,
they’d still be fewer than his mother’s mothers.

501 Remember the grass, sticks, and leaves,
compare that with no known beginning:
if split into pieces four inches in size,
they’d still be fewer than his father’s fathers.

502 Remember the one-eyed turtle and the yoke with a hole
blown in the ocean from east to west—
sticking the head in the hole
is a metaphor for gaining a human birth.

503 Remember the form of this unlucky body,
insubstantial as a lump of foam.
See the aggregates as impermanent,
remember the hells so full of anguish.

504 Remember those swelling the charnel grounds
again and again in life after life.
Remember the threat of the marsh crocodile!
Remember the four truths!

505 When the deathless is there to be found,
why would you drink the five bitter poisons?
For every enjoyment of sensual pleasures
is so much more bitter than them.

506 When the deathless is there to be found,
why would you burn for sensual pleasures?
For every enjoyment of sensual pleasures
is burning, boiling, bubbling, seething.

507 When there is freedom from enmity,
why would you want your enemy, sensual pleasures?
Like kings, fire, robbers, flood, and people you dislike,
sensual pleasures are very much your enemy.

508 When liberation is there to be found,
what good are sensual pleasures that kill and bind?
For though unwilling, when sensual pleasures are there,
they are subject to the pain of killing and binding.

509 As a blazing grass torch
burns one who grasps it without letting go,
sensual pleasures are like a grass torch,
burning those who do not let go.

510 Don’t give up abundant happiness
for the trivial joys of sensual pleasure.
Don’t fret later,
like a catfish on a hook.

511 Deliberately control yourself among sensual pleasures!
You’re like a dog fixed to a chain:
sensual pleasures will surely devour you
as hungry outcasts would a dog.

512 Harnessed to sensual pleasure,
you undergo endless pain,
along with much mental anguish:
relinquish sensual pleasures, they don’t last!

513 When the unaging is there to be found,
what good are sensual pleasures in which is old age?
All rebirths everywhere
are bonded to death and sickness.

514 This is the ageless, this is the deathless!
This is the ageless and deathless, the sorrowless state!
Free of enmity, unconstricted,
faultless, fearless, without tribulations.

515 This deathless has been realized by many;
even today it can be obtained
by those who properly apply themselves;
but it’s impossible if you don’t try.”

516 So said Sumedhā,
lacking delight in conditioned things.
Soothing Anīkaratta,
Sumedhā cast her hair on the ground.

517 Standing up, Anīkaratta
raised his joined palms to her father and begged:
“Let go of Sumedhā, so that she may go forth!
She will see the truth of liberation.”

518 Released by her mother and father,
she went forth, afraid of grief and fear.
While still a trainee nun she realized the six direct knowledges,
along with the highest fruit.

519 The extinguishment of the princess
was incredible and amazing;
on her deathbed, she declared
her several past lives.

520 “In the time of the Buddha Koṇāgamana,
we three friends gave the gift
of a newly-built dwelling
in the Saṅgha’s monastery.

521 Ten times, a hundred times,
a thousand times, ten thousand times,
we were reborn among the gods,
let alone among humans.

522 We were mighty among the gods,
let alone among humans!
I was queen to a king with the seven treasures—
I was the treasure of a wife.

523That was the cause, that the origin, that the root,
that was the acceptance of the dispensation;
that first meeting culminated in extinguishment
for one delighting in the teaching.

524 So say those who have faith in the words
of the one unrivaled in wisdom.
They’re disillusioned with being reborn,
and being disillusioned they become dispassionate.”

Sumedhātherīgāthā

450p_19Th2_538Mantāvatiyā nagare,
Rañño koñcassa aggamahesiyā;
Dhītā āsiṁ sumedhā,
Pasāditā sāsanakarehi.

451p_19Th2_539Sīlavatī cittakathā,
Bahussutā buddhasāsane vinitā;
Mātāpitaro upagamma,
Bhaṇati "ubhayo nisāmetha.

452p_19Th2_540Nibbānābhiratāhaṁ,
Asassataṁ bhavagataṁ yadipi dibbaṁ;
Kimaṅgaṁ pana tucchā kāmā,
Appassādā bahuvighātā.

453p_19Th2_541Kāmā kaṭukā āsī,
Visūpamā yesu mucchitā bālā;
Te dīgharattaṁ niraye,
Samappitā haññante dukkhitā.

454p_19Th2_542Socanti pāpakammā,
Vinipāte pāpavaddhino sadā;
Kāyena ca vācāya ca,
Manasā ca asaṁvutā bālā.

455p_19Th2_543Bālā te duppaññā,
Acetanā dukkhasamudayoruddhā;
Desente ajānantā,
Na bujjhare ariyasaccāni.

456 p_19Th2_544Saccāni amma buddhavaradesitāni,
Te bahutarā ajānantā ye;
Abhinandanti bhavagataṁ,
Pihenti devesu upapattiṁ.

457p_19Th2_545Devesupi upapatti,
Asassatā bhavagate aniccamhi;
Na ca santasanti bālā,
Punappunaṁ jāyitabbassa.

458p_19Th2_546Cattāro vinipātā,
Duve ca gatiyo kathañci labbhanti;
Na ca vinipātagatānaṁ,
Pabbajjā atthi nirayesu.

459p_19Th2_547Anujānātha maṁ ubhayo,
Pabbajituṁ dasabalassa pāvacane;
Appossukkā ghaṭissaṁ,
Jātimaraṇappahānāya.

460p_19Th2_548Kiṁ bhavagate abhinanditena,
Kāyakalinā asārena;
Bhavataṇhāya nirodhā,
Anujānātha pabbajissāmi.

461p_19Th2_549Buddhānaṁ uppādo vivajjito,
Akkhaṇo khaṇo laddho;
Sīlāni brahmacariyaṁ,
Yāvajīvaṁ na dūseyyaṁ".

462p_19Th2_550Evaṁ bhaṇati sumedhā,
Mātāpitaro "na tāva āhāraṁ;
Āharissaṁ gahaṭṭhā,
Māraṇavasaṁ gatāva hessāmi".

463p_19Th2_551Mātā dukkhitā rodati pitā ca,
Assā sabbaso samabhihato;
Ghaṭenti saññāpetuṁ,
Pāsādatale chamāpatitaṁ.

464p_19Th2_552"Uṭṭhehi puttaka kiṁ soci,
Tena dinnāsi vāraṇavatimhi;
Rājā anīkaratto,
Abhirūpo tassa tvaṁ dinnā.

465p_19Th2_553Aggamahesī bhavissasi,
Anikarattassa rājino bhariyā;
Sīlāni brahmacariyaṁ,
Pabbajjā dukkarā puttaka.

466p_19Th2_554Rajje āṇā dhanamissariyaṁ,
Bhogā sukhā daharikāsi;
Bhuñjāhi kāmabhoge,
Vāreyyaṁ hotu te putta".

467p_19Th2_555Atha ne bhaṇati sumedhā,
"Mā edisikāni bhavagatamasāraṁ;
Pabbajjā vā hohiti,
Māraṇaṁ vā me na ceva vāreyyaṁ.

468 p_19Th2_556Kimiva pūtikāyamasuciṁ,
Savanagandhaṁ bhayānakaṁ kuṇapaṁ;
Abhisaṁviseyyaṁ bhastaṁ,
Asakiṁ paggharitaṁ asucipuṇṇaṁ.

469p_19Th2_557Kimiva tahaṁ jānantī,
Vikūlakaṁ maṁsasoṇitupalittaṁ;
Kimikulālayaṁ sakuṇabhattaṁ,
Kaḷevaraṁ kissa diyyati.

470p_19Th2_558Nibbuyhati susānaṁ,
Aciraṁ kāyo apetaviññāṇo;
Chuddho kaḷiṅgaraṁ viya,
Jigucchamānehi ñātīhi.

471p_19Th2_559Chuddhūna naṁ susāne,
Parabhattaṁ nhāyanti jigucchantā;
Niyakā mātāpitaro,
Kiṁ pana sādhāraṇā janatā.

472p_19Th2_560Ajjhositā asāre,
Kaḷevare aṭṭhinhārusaṁghāte;
Kheḷassuccārassava,
Paripuṇṇe pūtikāyamhi.

473p_19Th2_561Yo naṁ vinibbhujitvā,
Abbhantaramassa bāhiraṁ kayirā;
Gandhassa asahamānā,
Sakāpi mātā jiguccheyya.

474p_19Th2_562Khandhadhātuāyatanaṁ,
Saṅkhataṁ jātimūlakaṁ dukkhaṁ;
Yoniso anuvicinantī,
Vāreyyaṁ kissa iccheyyaṁ.

475p_19Th2_563Divase divase tisatti,
Satāni navanavā pateyyuṁ kāyamhi;
Vassasatampi ca ghāto,
Seyyo dukkhassa cevaṁ khayo.

476p_19Th2_564Ajjhupagacche ghātaṁ,
Yo viññāyevaṁ satthuno vacanaṁ;
‘Dīgho tesaṁ saṁsāro,
Punappunaṁ haññamānānaṁ’.

477 p_19Th2_565Devesu manussesu ca,
Tiracchānayoniyā asurakāye;
Petesu ca nirayesu ca,
Aparimitā dissare ghātā.

---

478p_19Th2_566Ghātā nirayesu bahū,
Vinipātagatassa pīḷiyamānassa;
Devesupi attāṇaṁ,
Nibbānasukhā paraṁ natthi.

479p_19Th2_567Pattā te nibbānaṁ,
Ye yuttā dasabalassa pāvacane;
Appossukkā ghaṭenti,
Jātimaraṇappahānāya.

480p_19Th2_568Ajjeva tātabhinikkha-
Missaṁ bhogehi kiṁ asārehi;
Nibbinnā me kāmā,
Vantasamā tālavatthukatā".

481p_19Th2_569Sā cevaṁ bhaṇati pitara-
Manīkaratto ca yassa sā dinnā;
Upayāsi vāraṇavate,
Vāreyyamupaṭṭhite kāle.

482p_19Th2_570Atha asitanicitamuduke,
Kese khaggena chindiya sumedhā;
Pāsādaṁ pidahitvā,
Paṭhamajjhānaṁ samāpajji.

483p_19Th2_571Sā ca tahiṁ samāpannā,
Anīkaratto ca āgato nagaraṁ;
Pāsāde ca sumedhā,
Aniccasaññaṁ subhāveti.

484p_19Th2_572Sā ca manasi karoti,
Anīkaratto ca āruhī turitaṁ;
Maṇikanakabhūsitaṅgo,
Katañjalī yācati sumedhaṁ.

485p_19Th2_573"Rajje āṇādhanamissa-
Riyaṁ bhogā sukhā daharikāsi;
Bhuñjāhi kāmabhoge,
Kāmasukhā dullabhā loke.

486p_19Th2_574Nissaṭṭhaṁ te rajjaṁ,
Bhoge bhuñjassu dehi dānāni;
Mā dummanā ahosi,
Mātāpitaro te dukkhitā".

487p_19Th2_575Taṁ taṁ bhaṇati sumedhā,
Kāmehi anatthikā vigatamohā;
"Mā kāme abhinandi,
Kāmesvādīnavaṁ passa.

488 p_19Th2_576Cātuddīpo rājā,
Mandhātā āsi kāmabhoginamaggo;
Atitto kālaṅkato,
Na cassa paripūritā icchā.

489p_19Th2_577Satta ratanāni vasseyya,
Vuṭṭhimā dasadisā samantena;
Na catthi titti kāmānaṁ,
Atittāva maranti narā.

490p_19Th2_578Asisūnūpamā kāmā,
kāmā sappasiropamā;
Ukkopamā anudahanti,
aṭṭhikaṅkala sannibhā.

491p_19Th2_579Aniccā adhuvā kāmā,
bahudukkhā mahāvisā;
Ayoguḷova santatto,
aghamūlā dukhapphalā.

492p_19Th2_580Rukkhapphalūpamā kāmā,
maṁsapesūpamā dukhā;
Supinopamā vañcaniyā,
kāmā yācitakūpamā.

493p_19Th2_581Sattisūlūpamā kāmā,
rogo gaṇḍo aghaṁ nighaṁ;
Aṅgārakāsusadisā,
aghamūlaṁ bhayaṁ vadho.

494p_19Th2_582Evaṁ bahudukkhā kāmā,
akkhātā antarāyikā;
Gacchatha na me bhavagate,
vissāso atthi attano.

495p_19Th2_583Kiṁ mama paro karissati,
Attano sīsamhi ḍayhamānamhi;
Anubandhe jarāmaraṇe,
Tassa ghātāya ghaṭitabbaṁ".

496p_19Th2_584Dvāraṁ apāpuritvānahaṁ,
Mātāpitaro anīkarattañca;
Disvāna chamaṁ nisinne,
Rodante idamavocaṁ.

497p_19Th2_585"Dīgho bālānaṁ saṁsāro,
Punappunañca rodataṁ;
Anamatagge pitu maraṇe,
Bhātu vadhe attano ca vadhe.

498p_19Th2_586Assu thaññaṁ rudhiraṁ,
Saṁsāraṁ anamataggato saratha;
Sattānaṁ saṁsarataṁ,
Sarāhi aṭṭhīnañca sannicayaṁ.

499p_19Th2_587Sara caturodadhī,
Upanīte assuthaññarudhiramhi;
Sara ekakappamaṭṭhīnaṁ,
Sañcayaṁ vipulena samaṁ.

500 p_19Th2_588Anamatagge saṁsarato,
Mahiṁ jambudīpamupanītaṁ;
Kolaṭṭhimattaguḷikā,
Mātā mātusveva nappahonti.

501p_19Th2_589Tiṇakaṭṭhasākhāpalāsaṁ,
Upanītaṁ anamataggato sara;
Caturaṅgulikā ghaṭikā,
Pitupitusveva nappahonti.

502p_19Th2_590Sara kāṇakacchapaṁ pubba-
Samudde aparato ca yugachiddaṁ;
Siraṁ tassa ca paṭimukkaṁ,
Manussalābhamhi opammaṁ.

503p_19Th2_591Sara rūpaṁ pheṇapiṇḍopa-
Massa kāyakalino asārassa;
Khandhe passa anicce,
Sarāhi niraye bahuvighāte.

504p_19Th2_592Sara kaṭasiṁ vaḍḍhente,
Punappunaṁ tāsu tāsu jātīsu;
Sara kumbhīlabhayāni ca,
Sarāhi cattāri saccāni.

505p_19Th2_593Amatamhi vijjamāne,
Kiṁ tava pañcakaṭukena pītena;
Sabbā hi kāmaratiyo,
Kaṭukatarā pañcakaṭukena.

506p_19Th2_594Amatamhi vijjamāne,
Kiṁ tava kāmehi ye pariḷāhā;
Sabbā hi kāmaratiyo,
Jalitā kuthitā kampitā santāpitā.

507p_19Th2_595Asapattamhi samāne,
Kiṁ tava kāmehi ye bahusapattā;
Rājaggicoraudakappiyehi,
Sādhāraṇā kāmā bahusapattā.

508p_19Th2_596Mokkhamhi vijjamāne,
Kiṁ tava kāmehi yesu vadhabandho;
Kāmesu hi asakāmā,
Vadhabandhadukhāni anubhonti.

509 p_19Th2_597Ādīpitā tiṇukkā,
Gaṇhantaṁ dahanti neva muñcantaṁ;
Ukkopamā hi kāmā,
Dahanti ye te na muñcanti.

510p_19Th2_598Mā appakassa hetu,
Kāmasukhassa vipulaṁ jahī sukhaṁ;
Mā puthulomova baḷisaṁ,
Gilitvā pacchā vihaññasi.

511p_19Th2_599Kāmaṁ kāmesu damassu,
Tāva sunakhova saṅkhalābaddho;
Kāhinti khu taṁ kāmā,
Chātā sunakhaṁva caṇḍālā.

512p_19Th2_600Aparimitañca dukkhaṁ,
Bahūni ca cittadomanassāni;
Anubhohisi kāmayutto,
Paṭinissaja addhuve kāme.

513p_19Th2_601Ajaramhi vijjamāne,
Kiṁ tava kāmehi yesu jarā;
Māraṇabyādhigahitā,
Sabbā sabbattha jātiyo.

514p_19Th2_602Idamajaramidamamaraṁ,
Idamajarāmaraṁ padamasokaṁ;
Asapattamasambādhaṁ,
Akhalitamabhayaṁ nirupatāpaṁ.

515p_19Th2_603Adhigatamidaṁ bahūhi,
Amataṁ ajjāpi ca labhanīyamidaṁ;
Yo yoniso payuñjati,
Na ca sakkā aghaṭamānena".

516p_19Th2_604Evaṁ bhaṇati sumedhā,
Saṅkhāragate ratiṁ alabhamānā;
Anunentī anikarattaṁ,
Kese ca chamaṁ khipi sumedhā.

517p_19Th2_605Uṭṭhāya anikaratto,
Pañjaliko yācatassā pitaraṁ so;
"Vissajjetha sumedhaṁ,
Pabbajituṁ vimokkhasaccadassā".

518p_19Th2_606Vissajjitā mātāpitūhi,
pabbaji sokabhayabhītā;
Cha abhiññā sacchikatā,
aggaphalaṁ sikkhamānāya.

519 p_19Th2_607Acchariyamabbhutaṁ taṁ,
Nibbānaṁ āsi rājakaññāya;
Pubbenivāsacaritaṁ,
Yathā byākari pacchime kāle.

520p_19Th2_608"Bhagavati koṇāgamane,
Saṁghārāmamhi navanivesamhi;
Sakhiyo tisso janiyo,
Vihāradānaṁ adāsimha.

521p_19Th2_609Dasakkhattuṁ satakkhattuṁ,
Dasasatakkhattuṁ satāni ca satakkhattuṁ;
Devesu uppajjimha,
Ko pana vādo manussesu.

522p_19Th2_610Devesu mahiddhikā ahumha,
Mānusakamhi ko pana vādo;
Sattaratanassa mahesī,
Itthiratanaṁ ahaṁ āsiṁ.

523p_19Th2_611So hetu so pabhavo,
Taṁ mūlaṁ sāva sāsane khantī;
Taṁ paṭhamasamodhānaṁ,
Taṁ dhammaratāya nibbānaṁ.

524p_19Th2_612Evaṁ karonti ye sadda-
Hanti vacanaṁ anomapaññassa;
Nibbindanti bhavagate,
Nibbinditvā virajjantī"ti.