Ja 61 Asātamantajātaka
The Story about the Disagreeable Charms

In the present a young monk, being driven by his desire for a young woman, is on the verge of quitting the monastic life. The Buddha tells a story of the past as an example of the wickedness of women in which an old woman was even willing to kill her dutiful son in order to gain her sensual desires.

⏑−−−¦⏑−−−¦¦−−−−¦⏑−⏑− Siloka pathyā
1. Asā lokitthiyo nāma, velā tāsaṁ na vijjati,
Those known as free, worldly women, there is no restriction for them,

−−−⏑¦⏑−−−¦¦⏑−−⏑¦⏑−⏑− Siloka pathyā
Sārattā ca pagabbhā ca, sikhī sabbaghaso yathā,
Obsessed and arrogant, like a fire that feeds on everything.

−−−−¦⏑−−−¦¦⏑−⏑⏑¦⏑−⏑− Siloka pathyā
Tā hitvā pabbajissāmi, vivekam-anubrūhayan-ti.
Having renounced them I go forth, nurturing solitude.

Tattha, {1.288} asā ti asatiyo lāmikā.
In this connection, free CPD: asa: 2 a-sa, mfn., (1) perh. (cf. a-sva "without owner", Saund XVII 16, see a-saka, a-ssa) whom nobody can claim as his own, said of women. means heedless, inferior (women).

Atha vā sātaṁ vuccati sukhaṁ taṁ tāsu natthi.
Or, it is said, there is nothing in them that is agreeable, pleasant.

Attani paṭibaddhacittānaṁ, asātam-eva dentī ti pi asā,
Infatuated with themselves, allowing the disagreeable they are free, This plays on asātam, disagreeable, and asā, free (without an owner).

dukkhā dukkhavatthubhūtā, ti attho.
suffering, they are beings based in suffering, this is the meaning.

Imassa panatthassa sādhanatthāya idaṁ Suttaṁ āharitabbaṁ:
But in order to substantiate this interpretation, this Discourse Ja 534 Mahāhaṁsajātaka, vs. 30. Notice this Jātaka is called a sutta here, and elsewhere in this commentary. should be delivered:

“Māyā cetā marīcī ca, soko rogo cupaddavo,
“They are deceitful, an illusion, grief, illness, and misfortune,

Kharā ca bandhanā cetā, Maccupāsā guhāsayā,
They have a harsh bondage, the snare of Death, hidden deep in the heart,

Tāsu yo vissase poso, so naresu narādhamo” ti.
Whatever man has faith in them, he is a vile man amongst men.”

Lokitthiyo ti loke itthiyo.
Worldly women means women of the world. Analysing the compound.

Velā tāsaṁ na vijjatī ti,
There is no restriction for them,

amma, tāsaṁ itthīnaṁ kilesuppattiṁ patvā,
mother, having learned the defilements that have arisen in these women,

velā saṁvaro mariyādā pamāṇaṁ nāma natthi.
(I know) there is certainly no restriction, restraint, boundary, or limit (on them).

Sārattā ca pagabbhā cā ti,
Obsessed and arrogant,

velā ca etāsaṁ natthi,
there is no restriction for them,

pañcasu kāmaguṇesu sārattā allīnā,
they are obsessed by the five strands of sensual pleasure, attached,

tathā kāyapāgabbhiyena, vācāpāgabbhiyena, manopāgabbhiyenā ti,
because of that through impudence of body, speech and mind,

tividhena pāgabbhiyena samannāgatattā, pagabbhā cetā.
endowed with this threefold impudence, they are arrogant.

Etāsañ-hi abbhantare kāyadvārādīni patvā,
Having learned about the internal bodily door and so on,

saṁvaro nāma natthi, lolā kākapaṭibhāgā, ti dasseti.
I know there is certainly no restraint, agitated, they are like crows, this is the explanation.

Sikhī sabbaghaso yathā ti,
Like a fire that feeds on everything,

amma, yathā jālasikhāya, Sikhī ti saṅkhaṁ gato,
mother, like a blazing fire, it goes by the name of Sikhi,

aggi nāma gūthagatādibhedaṁ, asucim pi,
what is called fire, consisting of excrement Fires are often made from the excrement of animals, like cows, in Asia. and so on, is impure,

sappimadhuphāṇitādibhedaṁ sucim pi,
(what) consists of ghee, honey, molasses and so on is pure,

iṭṭham-pi aniṭṭham-pi yaṁ yad-eva labhati,
it receives whatever is likeable or dislikeable,

sabbaṁ ghasati khādati, tasmā sabbaghaso ti vuccati.
it feeds on, eats up everything, therefore that feeds on everything is said.

Tatheva tā itthiyo pi hatthimeṇḍagomeṇḍādayo vā hontu,
Right there those women, they are like elephants, cows, and so on,

hīnajaccā hīnakammantā,
they are low born, having low deeds,

khattiyādayo vā hontu uttamakammantā,
or they are nobles and so on, performing good deeds,

hīnukkaṭṭhabhāvaṁ acintetvā,
having not reflected on a low and high nature,

lokassādavasena, {1.289} kilesasanthave uppanne yaṁ yaṁ labhanti,
because of feeding on the world, whatever they receive arises in association with the defilements,

sabbam-eva sevantī ti sabbaghasasikhisadisā honti.
keeping company with everything means they are like a fire feeding on everything.

Tasmā sikhī sabbaghaso yathā, tathevetā, ti veditabbā.
Therefore they are truly like a fire that feeds on everything, so it should be understood.

hitvā pabbajissāmī ti,
Having renounced them I go forth,

ahaṁ tā lāmikā dukkhavatthubhūtā itthiyo hitvā,
having renounced inferior (women) who are the basis for suffering,

araññaṁ pavisitvā, isipabbajjaṁ pabbajissāmi.
and entered the wilderness, I will go forth in the seer’s going-forth. The seer’s going forth is what exists when there is no Buddhasāsana.

Vivekam-anubrūhayan-ti,
Nurturing solitude,

kāyaviveko cittaviveko upadhiviveko, ti tayo vivekā,
bodily solitude, mental solitude, attachment solitude, these three solitudes,

tesu idha kāyaviveko pi vaṭṭati cittaviveko pi.
of these here bodily solitude is suitable and mental solitude.

Idaṁ vuttaṁ hoti:
This is what is said:

ahaṁ, amma, pabbajitvā kasiṇaparikammaṁ katvā,
mother, having gone forth, and performed the preparatory duties regarding the meditation object, This is defined as one of three moments on the way to full absorption: preparatory (parikamma), neighbourhood (upacāra) and fixed (appanā) absorption (jhāna).

aṭṭha Samāpattiyo ca Pañcābhiññā ca uppādetvā,
and produced the eight Attainments That is, the eight absorptions, four are with form, four are formless. and the five Super Knowledges, The five are: magical powers (iddhividha); divine ear (dibbasota); knowledge of the minds of others (cetopariyañāṇa); recollection of former existences (pubbenivāsānussati); divine eye (dibbacakkhu). The sixth abhiññā, extinction of all cankers (āsavakkhaya) marks Arahatta, and would indicate that there are no more rebirths, so the Bodhisatta doesn’t attain this until his last existence.

gaṇato kāyaṁ, kilesehi ca cittaṁ vivecetvā,
having solitude of body, away from a crowd, and of mind, away from the defilements,

imaṁ vivekaṁ brūhento vaḍḍhento,
nurturing, developing this solitude,

Brahmalokaparāyaṇo bhavissāmi,
I will be destined for the Brahmā Realm,

alaṁ me agārenā ti.
having this building is enough for me.