Ja 61 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 (full story).

1. Asā lokitthiyo nāma, velā tāsaṁ na vijjati,
Sārattā ca pagabbhā ca, sikhī sabbaghaso yathā,
Tā hitvā pabbajissāmi, vivekam-anubrūhayan-ti.

Those known as free, worldly women, there is no restriction for them, obsessed and arrogant, like a fire that feeds on everything. Having renounced them I go forth, nurturing solitude.

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. Or, it is said, there is nothing in them that is agreeable, pleasant. Infatuated with themselves, allowing the disagreeable they are free, This plays on asātam, disagreeable, and asā, free (without an owner). suffering, they are beings based in suffering, this is the meaning.

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:

“They are deceitful, an illusion, grief, illness, and misfortune, they have a harsh bondage, the snare of Death, hidden deep in the heart, whatever man has faith in them, he is a vile man amongst men.”

Worldly women means women of the world. Analysing the compound.

There is no restriction for them, mother, having learned the defilements that have arisen in these women, I know there is certainly no restriction, restraint, boundary, or limit on them.

Obsessed and arrogant, there is no restriction for them, they are obsessed by the five strands of sensual pleasure, attached, because of that through impudence of body, speech and mind, endowed with this threefold impudence, they are arrogant. Having learned about the internal bodily door and so on, I know there is certainly no restraint, agitated, they are like crows, this is the explanation.

Like a fire that feeds on everything, mother, like a blazing fire, it goes by the name of Sikhi, 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, what consists of ghee, honey, molasses and so on is pure, it receives whatever is likeable or dislikeable, it feeds on, eats up everything, therefore that feeds on everything is said.

Right there those women, they are like elephants, cows, and so on, they are low born, having low deeds, or they are nobles and so on, performing good deeds, having not reflected on a low and high nature, because of feeding on the world, whatever they receive arises in association with the defilements, keeping company with everything means they are like a fire feeding on everything. Therefore they are truly like a fire that feeds on everything, so it should be understood.

Having renounced them I go forth, having renounced inferior women who are the basis for suffering, 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.

Nurturing solitude, bodily solitude, mental solitude, attachment solitude, these three solitudes, of these here bodily solitude is suitable and mental solitude.

This is what is said: 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). 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. having solitude of body, away from a crowd, and of mind, away from the defilements, nurturing, developing this solitude, I will be destined for the Brahmā Realm, having this building is enough for me.